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SERMONS, 


BY  THE 

REV.  JOHN  EWING,  D.  D. 

LATE  PASTOR  OF  THE  riRST  PRESBYTERIAN  CONGREGA 
TlOJf  IN  THE  CITY  OF  PHILADELPHIA. 

SELECTED  FROM  HIS  MANUSCRIPTS 

BY    THE 

REV.  JAMES  P.  WILSON, 

0/  t/ie  mi^  of  PhiladeJpliia,  D.  D. 

TO  WHICH  IS  PREFIXED,  A  LIFE  OF  THE  ArTHOR. 


EASTON,  PENN. 

J'RINTED  BY  THOMAS  J.  ROGERS* 
1812. 


Dlstnct  0/ Pennsylvania,  to  nvit : 

Be  it  remembered,  That  on  the  twenty-second 

\  :  clay  of  January,  in  the  thirty-sixth  year  of  the  Indepen- 

:  '.*  dence  of  the  United  States  of  America,  a.  d.  one  thou- 

sand  eight  hundred  and  twelve,  John  Easing  of  the 

said  District,  hath  deposited  in  this  office,  the  title  of  a  book,  the 
right  whereof  he  claims  as  proprietor,  in  the  words  following^ 

to  wit : 

« 
"  Sermcns 


'rmc7iSy  V^S^  ^^j^«/<: 


John  Riving,  D.  D.  late  Pastor  05 
igregation  in  the  Cit 
Selected  from  his  mannscrijits  by  the  Rev.  James 


of  the  City  of  Philadelphia,  D.  D.      To  ivhich  is  prefixed,  a 
Life  of  the  Author. 

in  conformity  to  the  Act  of  the  Congress  of  the  United  States, 
intituled  '*  An  Act  for  the  encouragement  of  learning,  by  secu- 
ring the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and 
proprietors  of  such  copies,  during  the  times  therein  mentioned." 
And  also  to  the  Act,  entitled  "  An  Act  supplementary  to  an  Act, 
entitled  '  Ar  Act  for  the  encouragement  of  learning,  by  securing 
Ihe  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and  pro- 
prietors of  such  copies,  during  the  time  therein  mentioned,'  and 
e^itending  the  benefits  thereof  to  the  arts  of  designing,  engra- 
ving, and  etching  historical  and  other  prints." 

D.CALDWELL, 

Clerk  of  the  District  of  PennsylvaKitL- 


CONTENTS. 


Page. 
Life  of  the  Author ^  ,  .  .  .      yii 

SERMON  I. 

Ji  particular  Divine  Providence,  explained  and  provedy    1 
MAT.  X,  29,  30,  31, 

r^  SERMON  IT. 

The  same  subject  continued,  .  ,  .20 

SERMON  III. 

Knowing  the  God  of  our  Fathers,         ,  .  41 

1.  CnRQBT.  XXVIII,  9. 

SERMON  IV. 

Christ  the  Saviour  of  lost  Sinners,  .  .66 

MAT.  XVIII,  11. 

SERMON  V. 

The  Holij  Spirit  the  Comforter, 

JOHN  XIV,  16. 

SERMON  YI. 

ChrisVs  dominion  over  both  worlds,  .  Iji 

REV.  I,  18. 

SERMON  TIT. 

T/ie  happy  tendency  of  Christianiltjf        .  «      433 

IXKE  IX,  56, 


CONTENTS.  ^4^  IV 

f  SERMON  Yin.       *^      '         ^,. 

Thejutal  iendency  of  licentious  Pleasure ,   •  •  ^.  iV^W 
1.  TIM.  y,  6. 

SERMON  IX. 

The  ijrosperity  of  fools,  their  desiriictioiif  .        169 

PROV.  I,  32. 

SERMON  X. 

The  advantages  of  aJJUctioUf  .  .  190 

PSA.  cxix,  7i. 


V' 


% 


SERMON  XI.  ^ 

The  Graci  of  Christ  sufficient  for  nsy  .        ^^21 2 

2.  COR.  XII,  9. 

SERMON  XII. 

Tlie  path  of  the  Just  is  as  the  morning  light,  236 

PRO.  IV,  18. 

SERMON  XIII. 

Train  up  a  Child  in  the  way  he  should  go,        .         255 

PROV.  XXII,  6. 

SERMON  XIV. 

IVe  are  the  Temples  of  God,  .  ,  276 

1.  COR.  Ill,  16. 

SERMON  XV. 

Receive  jnot  the  Grace  of  God  in  vain,  -  294. 

**^^  2.  COR.  VI,  1. 


SERMON  XW. 

Reasonableness  of  serving  God,  .  .  312 

ROM.  XII,  1. 


''  /•    •»*•-. 


V  •  CONTENTS. 

SERMON  XYII. 

ThNtrddm  life  of  a  Christian,  ♦  ,  335 

COL.  Ill,  3. 

SERMON  XYin. 

Entering  in  at  the  straight  gate,  .  .     352 

LUKE  XIII,  23,  2^. 

SERMON  XIX. 

Preparation  for  Death,  .  ,  .  372 

MAT.  XXIV,  4*. 

SERMON  XX. 

Death ;  its  nature  and  consequences,         .  .     391 

nEB.  IX,  27. 


LIFE  OF  THE  AUTHOR. 


The  following  life  is  an  eminent  example  of  thel)e- 
neficial  results  of  persevering  industry ;  and  the  object 
of  recording  it  will  have  been  attained,  if  it  shall  (each 
the  timid,  a  proper  confidence  in  his  own  efforts,  and  the 
presumptuous,  an  humble  confidence  in  his  God. 

Dr.  John  Ewing  was  born  on  the  22d  day  of  June, 
1732,  in  the  township  of  Nottingham,  in  Coecil  county, 
Maryland,  near  to  the  line  which  separates  that  state 
from  Pennsylvania.  Of  his  ancestors  little  is  known.— 
They  emigrated  from  Ireland  at  an  early  period  of  the 
settlement  of  our  country,  and  fixed  themselves  on  the 
banks  of  the  Susquehanna,  near  to  the  spot  where  he  was 
born.  They  were  farmers,  who,  if  they  did  not  extend 
their  names  beyond  their  immediate  neighbourhood,  yet 
maintained  within  it  that  degree  of  reputation,  which 
their  descendants  can  speak  of  without  a  blush. 

His  father  w  as  enabled  by  his  industry,  to  support 
his  family*  from  the  produce  of  his  farm,  and  to  give 
to  his  children  that  degree  of  education,  which  country 
schools  at  that  time  had  to  offer.  This  indeed  was  little, 
but  it  was  all  that  was  necessary  to  such  a  mind  as  Dr. 

*  There  were  five  brothers:  William,  George,  AlexaDdei, 
John,  and  his  twin  brother  James,  who  is  the  only  one  no^ 
living. 


VIU  IIFE  or  THE  AUTHOR. 

E wing's.  It  was  sufficient  to  furnish  the  rudiments  of 
science,  which,  however  early  they  are  lost  hy  ordinary 
minds  in  tlie  distractions  of  a  life  of  business,  only  serve 
to  fan  the  fire  of  ambition  in  stronger  intellects,  and  to 
direct  and  guide  their  possessors  to  fame. 

The  school-house  at  which  Dr.  Ewing  was  taught 
the  elements  of  his  native  language,  and  the  first  rules 
of  arithmetic,  was  at  a  considerable  distance  from  his 
father's  residence.  The  daily  exercises  of  walking  thi- 
ther in  his  youth,  tended  to  invigorate  a  constitution  na- 
turally strong,  and  enabled  him  to  acquire  a  stock  of 
health,  which  carried  him  through  sixty  years  without 
sickness.*  At  this  school  it  cannot  be  supposed  that  he 
learned  much :  but  he  was  soon  removed  from  it  and 
placed  under  the  superintendance  of  Dr.  Alison,  a  cler- 

*  Dr.  Ewing  has  been  heard  to  state  a  fact  which  he  witnes- 
sed at  this  period  of  his  life,  and  which  I  cannot  resist  relating, 
since,  established  by  his  character  for  veracity,  it  may  shed  some 
light  on  a  question  in  natural  history,  hitherto  involved  in  some 
obscurity.  As  he  went  to  his  school  one  morning  at  an  early 
hour,  he  observed  a  bird  in  extreme  agitation,  flying  repeatedly 
across  the  road,  but  never  going  beyond  the  fence  on  either  side, 
on  which  it  constantly  alighted.  It  would  rest  there  for  a  mo- 
ment and  then  return  to  the  opposite  fence,  always  descending 
in  its  flight,  until  it  nearly  touched  the  ground.  Its  agitation  ar- 
rested his  attention,  and  he  stood  to  observe  the  cause.  On  the 
spot  where  it  seemed  disposed  to  alight  in  its  flight,  he  observed 
a  snake,  which  had  evidently  fixed  on  its  victim,  and  fascinated  it 
beyond  the  power  of  escaping  by  its  own  efforts.  He  frightened 
the  snake  away  by  throwing  at  it  a  stone,  when  the  bird  instantly 
flew  oft'  with  evident  symptoms  of  joy. 


iirH  OE  THE  AUTHOK.  IS 

gyman  eminent  for  his  erudition  and  piety,  %vho  then 
directed  a  school  at  New  London  cross  roads,  in  the 
state  of  Pennsylvania.  After  having  finished  those  stu- 
dies usualJy  taught  in  his  school,  he  remained  with  him 
three  years  as  a  tutor.  To  this  he  %yas  led,  not  merely 
by  inclination,  but  by  necessity'.  His  father  died  about 
this  tiuie,  and  left  his  small  property  to  be  distributed 
according  to  the  laws  of  the  state  of  Maryland,  in  which 
that  of  primogeniture  prevailed.  The  eldest  son  inhe- 
rited the  patrimonial  estate,  and  left  Dr.  Ewing  and  his 
remaining  bvothers,  to  struggle  in  the  world  with  twenty 
pounds  each.  At  this  distribution  of  his  father's  pro- 
perty he  did  not  repine,  for  he  then  felt  a  confidence  in 
his  own  powers  which  did  not  deceive  him,  which,  po- 
verty could  not  diminish,  and  which  enabled  him  subse- 
quently to  attain  that  honorable  elevation,  which  he 
adorned  by  his  virtues  as  VtcII  as  his  talents. 

Under  tlie  kind  care  of  Dr.  Alison,  he  made  consi- 
derable progress  in  his  favourite  pursuit,  the  study  of 
mathematics.  Books  of  science  were  not  at  that  time 
easily  obtained  in  America,  especially  in  places  remote 
from  cities  :  but  such  was  his  thirst  for  knowledge,  that 
he  frequently  rode  thirty  or  forty  miles  to  obtain  the 
loan  of  a  book,  which  might  aficTd  him  some  information 
on  the  subject  of  his  favourite  speculations.  Those  au- 
thors who  were  safe  guides,  could  not  always  be  obtained. 
Incorrect  writings  sometimes  fell  into  his  hands,  the 
errors  of  Avhich  did  not  escape  the  detection  of  his  pene- 
trating and  original  genius.  It  often  occurs,  that  diffi- 
culties only  quicken  the  eagerness  of  the  mind  in  its 

pursuits,  and  bring  into  action  its  latent  energies.  Such 

b 


X  IJt^JB  OF  THA  ALTHOlt* 

tvas  the  result  of  difficulties  on  Dr.  E>ving,  at  this  early 
period  of  his  life.  His  mind  did  not  shrink  from  intel- 
lectual conflict,  but  gathered  vigor  from  hindrance,  and 
bade  defiance  to  difficulty.  At  this  period  he  certainly 
learned  much^from  books,  and  miieli  from  the  conver- 
sation of  Dr.  Alison,  of  whom  indeed  he  ahvays  spoko 
with  kindness,  but  he  acquired  more  from  the  habits  of 
close  thinking  in  which  he  early  indulged.  To  the  two 
former  he  was  much  indebted,  but  if  we  allow  to  those 
sources  of  information  all  that  they  merit,  it  will  yet 
not  be  hazardous  to  say,  that  in  the  science  of  mathe- 
matics he  was  seif-tavight,  and  could  never  have  reach- 
ed that  station  which  he  afterwards  adorned^  struggling 
as  he  Avas  with  poverty  and  harassed  with  difficulties, 
without  receiving  from  other  than  human  aid  tlie  im- 
pulse which  carried  him  forward. 

In  the  year  1754^  he  left  the  school  of  Dr.  Alison, 
and  removed  to  Princeton  for  the  purpose  of  entering 
the  college.  Mr.  Burr,  the  father  of  the  late  vice -pre 
sident  of  the  United  States,  was  then  President  of  that 
institution,  and  of  that  great  and  celebrated  man  he 
was  a  favourite  pupil.  He  joined  the  senior  class,  and 
impelled  by  pecuniary  embarrassments,  engaged  at  the 
«ame  time  as  teacher  of  the  grammar  school,  which 
was  connected  Avith  the  college.  His  intention  Avas  to 
graduate,  and  for  this  purpose  it  Avas  necessary  that 
he  should  study  in  private  some  branches  of  learning 
to  which  he  had  previously  been  unable  to  attend.— 
These  causes  made  his  labour  greater  tJian  that  of  his 
classmates.  His  studies  Avere  arduous  and  multiplied ; 
but  he  brought  to  the  contest  a  mind  Avluch  difficuKiej? 


iirE  or  THE  AUTHOR.  xi 

did  not  easily  subdue.  He  graduated  Avitli  his  class  in 
the  year  1755,  and  finding  that  he  had  still  to  toil  for  a 
subsistanee,  he  immediately  accepted  the  appointment 
of  tutor  in  the  college.  At  this  period  he  resolved  to 
choose  his  profession ;  and  feeling  the  study  of  theology 
congenial  with  his  wishes,  and  calculated  to  permit  him 
to  mingle  with  it  scientific  researches,  he  adopted  it 
with  his  usual  promptitude  and  his  usual  zeal. 

In  pursuance  of  this  design,  he  returned  to  Dr.  Ali- 
son, his  former  tutor  and  friend,  and,  after  the  usual 
period  of  preparatory  study,  he  was  licensed  to  preach 
the  gospel  by  the  presbytery  of  Newcastle,  in  the  state 
of  Delaware.  At  the  age  of  twenty-six,  before  he  un- 
dertook the  pastoral  charge  of  an3^  congregation,  he  was 
selected  to  instruct  the  philosophical  classes  in  the  col- 
lege of  Philadelphia,  during  the  absence  of  the  Provost, 
the  late  Dr.  William  Smith.  Whilst  he  was  engaged 
in  the  discharge  of  this  honorable  office,  he  received  an 
invitation  from  the  pre sbyterian  congregation  of  his  na- 
tive place  to  settle  himself  among  them  as  their  pastor. 
This  was  an  invitation  on  which  he  deliberated,  before 
he  declined  it.  To  be  selected  by  the  friends  of  his 
youth  as  their  spiritual  guide  ;  to  fix  himself  Avith  a  de- 
cent stipend  on  his  native  spot  among  his  relations  and 
former  associates,  was  a  temptation  calculated  to  win 
a  man  who  Avas  social  in  his  affections,  and  who  Ava^; 
little  troubled  with  the  unquiet  spirit  of  ambition.  But 
he  was  by  this  time  married,  and  having  early  known 
the  value  of  a  liberal  education,  he  v/ished  to  give  his 
offspring  the  opportunity  of  possessing  those  instruc- 
tions Avhich  he  himself  had  so  long  toiled  to  acquire ; 


Xll  I'lJE  or  TUE  ALTHOK. 

which,  during  Lis  life,  he  praised  as  more  valuable  than 
wealth,  and  recommended  to  the  attention  of  his  cliil- 
dren  by  all  the  persuasions  of  paternal  aifoction. — 
Whilst,  however,  he  was  deliberating,  he  received,  in 
the  year  1759,  an  unanimous  invitation  from  the  first 
Presbyterian  congregation  in  the  city  of  Philadelphia 
to  undertake  their  pastoral  charge.  This  he  did  not 
feel  himself  at  liberty  to  decline,  but  accepted  it,  and 
fixed  himself  for  life. 

From  this  period  until  the  year  1773,  he  continued 
to  discharge  his  duties  with  a  diligence  and  zeal  seldom 
surpassed.  In  the  bosom  of  big  congregation  he  found 
affection  and  friendship,  and  learned  that  life  has  lew 
stations  to  offer  to  an  unambitious  heart  more  valuable 
than  that  of  a  pastor  beloved  by  his  lloclv. 

New  scenes  now  opened  upon  his  view.  In  the  year 
1773  he  was  commissioned,  with  the  consent  of  his  con- 
gregation, in  conjunction  with  Dr.  Hugh  Williamson, 
late  a  member  of  Congress  from  the  state  of  Nortli 
Carolina,  to  solicit  subscriptions  in  Great  Britain  for 
the  academy  of  Newark  in  the  state  of  Delaware.  He 
took  with  him  letters  of  recommendation  from  men  of 
science  and  respectability  to  several  eminent  characters. 
These,  aided  by  his  own  reputation  for  mathematical 
science,  his  general  information,  and  his  virtues,  pro- 
cured for  him  the  intimacy  and  friendship  of  several 
persons,  who  at  that  period  and  since  held  the  highest 
stations  of  literature.  Among  these  were  the  celebra- 
ted historian  Dr.  Robertson,  Dr.  Webster,  Mr.  Balfour, 
and  Dr.  Blacklock,  the  blind  poet  of  Scotland.    He 


LIFE  OP  THE  AUTHOU.  X1J> 

visited  every  i)lace  of  importance  in  England,  Scotland, 
and  Ireland,  and  in  all  of  them  was  received  with  that 
attention  and  respect  which  arc  due  to  the  man  of 
science  and  the  minister  of  God.  The  cities  of  Glasgow, 
Montrose,  Dundee  and  Perth,  presented  to  him  their 
freedom,  and  from  the  university  of  Edinburgh,  of 
which  Dr.  Robertson  was  then  the  principal,  he  received 
^vithout  application,  the  degree  of  Doctor  of  Divinity, 
Dr.  Robertson,  on  presenting  his  diploma,  declared  that 
lie  had  never  before  conferred  a  degree  with  greater 
pleasure.  The  acquaintance,  thus  commenced  with  this 
celebrated  personage,  ripened  into  intimacy,  and  until 
the  death  of  the  latter,  in  1793,  he  made  constant  and 
afTectionate  inquiries  about  Dr.  Ewing  from  travelling 
Americans  who  visited  him  at  Edinburgh.  A  few  days 
before  his  deatli,  some  young  American  gentlemen 
waited  upon  him,  to  wht^m  he  spoke  of  his  friend  *«  as  a 
man  of  great  talents  for  'ivhom  he  enleriaincd  a  great  jier- 
sonal  regard,''  and  his  last  words  at  parting  were,  "  I)o 
not  forget  to  present  my  Idnd  regards  to  Dr.  Ewing.'^ 

Such  a  testimonial  from  such  a  man  as  the  historian 
of  Charles  the  fiftli,  the  descendants  of  Dr.  Ewing 
may  be  permitted  to  remember  and  to  speak  of  to  the 
world. 

AVhen  he  iirst  visited  England,  the  approaching  con- 
test with  his  native  land  was  a  topic  of  conversation  in 
every  society.  He  was  warmly  and  uniformly  the  friend 
of  his  country,  and  although  he  had  frequent  offers  of 
reward  from  men,  high  in  power,  if  he  would  remain  in 
ipngland,  yet  liis  knowledge  of  the  causes  of  tlic  revo 


MV  J.IFK  OF  THE  ALTHOll, 

liition ;  his  acquaintance  with  the  spirit  and  resources 
of  his  countrymen,  and  his  integrity  forhade  him  to  lis-^ 
ten  to  them.  He  held  frequent  conversations  with  tlif, 
minister,  lord  North,  to  whom,  with  that  frankness  and 
independence  of  sentiment,  which  characterised  him,  he 
Gommunicated  all  his  information  respecting  the  resour- 
ces and  power  of  the  people  of  the  united  colonies.  To 
the  minister  he  predicted  the  issue  of  the  contest,  and 
urged  him  to  pause  before  he  alienated  irretrievably 
from  the  mother  country  the  affections  of  loyal  subjects. 
These  conversations  he  was  in  the  habit  of  repeating  to 
his  friends  on  his  return  from  England,  not  without  some 
degree  of  surprise  that  the  minister  should  have  involv- 
ed his  country  in  a  war  with  a  people,  of  whose  charac- 
ter, numbers,  spirit  and  resources,  he  was  utterly  igno- 
rant. 

■M 

Among  the  eminent  literary  characters  whom  Dr. 
Ewing  met  at  the  hospitable  table  of  Mr.  Billy,  th© 
London  bookseller,  was  the  truly  great  Dr.  Johnson.— 
He  loved  to  speak  to  his  friends  of  this  interview,  which 
serves  to  illustrate  the  character  of  a  man,  of  whom 
everyone,  who  has  read,  knows  something.  When  Mr. 
Dilly  invited  Dr.  Ewing  to  dine  with  him,  he  added, 
**  You  Avill  meet  the  great  Dr.  Johnson,  but  you  must 
not  contradict  him  ,•  w  s  never  contradict  him."  The 
day  arrived,  and  Dr.  Ewing,  on  entering  the  parlour 
of  Mr.  Dilly,  found  several  eminent  literary  characters 
engaged  in  easy  conversation,  which  liowever,  was  in- 
stantly suspended  when  Dr.  Johnson  entered  the  room. 
There  was  a  general  silence.  He  scarcely  noticed  any 
one,  but  seizing  a  book  which  lay  on^the  table,  read  in 


LIFE  OF  THE  AUTHOK.  Xf 

it  attentively  until  dinner  was  announced.  Here,  every 
one  seemed  to  forget  himself,  and  anxious  to  please  him 
by  the  most  assiduous  attentions.  He  attended  how- 
ever to  nothing  but  his  plate.  He  did  not  seem  to  know 
that  any  one  was  present,  until,  having  eaten  voraciously 
without  exhibiting  many  of  those  graces  which  consti- 
tuted so  great  a  portion  of  Chesterfield's  morality,  he 
raised  his  head  slowly,  and  looking  around  the  table, 
surveyed  the  guests  for  the  first  time.  They  were 
then  engaged  in  a  discussion  of  the  expected  contro- 
versy with  America,  and  as  Dr.  Ewing  had  lately  left 
his  native  country,  he,  with  his  usual  frankness,  and 
without  adverting  to,  or  regarding  the  prejudices  of  Dr. 
Johnson,  began  to  defend  tlie  cause  of  the  colonies. — 
Johnson  looked  at  him  with  sternness,  and  said,  ^«  What 
do  you  knoiVf  SiVf  on  that  subject  T'  Mr.  Dilly's  caution 
was  forgotten,  and  Dr.  Ewing  calmly  replied,  that  ha- 
ving resided  in  America  during  his  life,  he  thought  him- 
self qualified  to  deliver  his  opinions  on  the  subject  un- 
der discussion.  This  produced  an  animated  conversa- 
tion. Johnson's  prejudices  against  the  Americans  were 
strong ;  he  considered  them,  as  lie  always  termed  them, 
rebels  and  scoundrels,  and  these  epithets  were  now  by 
no  means  sparingly  used.  It  is  difficult  to  say  how  far 
he  might  have  been  provoked,  by  opposition  in  argu- 
ment, if  a  fortunate  turn  had  not  been  given  to  the  dis- 
pute. Johnson  had  rudely  said,  "  Sir,  what  do  you  know 
in  America  ?  You  never  read.  You  have  no  book* 
there."  "  Pardon  me.  Sir,"  replied  Dr.  Ewing,  "  we 
have  read  the  Uainbler,''  This  civility  instantly  paci- 
fied him,  and  after  the  rest  of  the  company  had  retired, 
he  sat  with  Dr.  Ewing  until  midnight,  speaking  ari^icn 


XVI  JLIFK  Ot  THE  AtTIIOE 

hly  and  eloquently,  and  uttering  such  wisdom  as  seldom 
falls  from  the  lips  of  man. 

In  the  summer  of  1775,  Dr.  Ewing  returned  to  his 
native  land,  with  a  mind  li  ghly  improved  by  his  travels. 
He  had  directed  his  inquiries  to  the  study  of  man,  in  all 
the  varieties  which  Great  Britain  and  Ireland  afforded. 
He  had  collected  much  information  and  many  anecdotes, 
which,  on  his  return,  were  reserved  for  the  amusement 
and  instruction  of  that  social  circle,  which  he  loved  to 
collect  at  his  own  fireside.  His  parlour  Avas  always  the 
scene  of  cheerfulness  and  hospitality.  His  finances  in- 
deed were  never  more  than  moderate,  hut  he  Avas  al- 
ways able  to  furnish  for  his  guests  something  more  va- 
luable than  the  delicacies  of  the  season,  or  the  wines  of 
France. 

War  had  now  commenced  between  the  United  States 
and  Great  Britain,  and  he  adhered  to  the  cause  of  his 
country  with  steadiness  and  zeal.  When  the  British 
army  was  expected  in  Philadelphia  in  1777,  he  removed 
his  family  to  his  native  place,  where  he  continued  to 
reside  until  the  city  was  evacuated  by  CUntonf  immedi- 
ately before  his  retreat  through  the  state  of  New  Jer- 
sey to  New  York.  He  then  returned  to  his  congrega- 
tion, and  in  1779,  was  elected  to  the  provostship  of  the 
University  of  Pennsylvania,  which  station  he  filled  until 
his  death. 

To  this  station  he  was  fully  competent.  In  all  the 
branches  of  learning  and  science  usually  taught  in  colle- 
ges, he  was  uncommonly  accurate,  and  in  his  mode  of 


lIFE  or  THE  ALTHOR.  XVll 

instruction  and  of  communicating  information,  he  Avas 
probably  never  surpassed.  On  his  appointment  he  pre* 
pared  a  course  of  Lectures  on  Natural  Philosophy,  Avhich 
have  been  published  since  his  decease,  and  which  he 
delivered  to  his  pupils  during  a  period  of  twenty  years* 
They  will  be  found  to  contain  all  that  is  necessary  for 
the  mere  student ;  written  in  a  plain  and  simple  style, 
and  arranged  with  great  method  and  perspicuity.  As  a 
teacher,  perhaps  no  one  was  ever  more  beloved.  His 
authority  over  his  pupils  was  that  of  a  parent,  and  Avhile 
he  maintained  that  discipline,  without  which  genhis  will 
be  wasted  and  diligence  useless,  he  won  their  affection 
hy  the  mildest  manners. 

All  his  hours  were  now  occupied.  He  attended  at 
the  University  during  the  mornings  and  afternoons  of 
every  day,  and  devoted  his  remaining  time  to  the  duties 
of  his  pastoral  charge,  and  a  necessary  attention  to  his 
private  affairs.  These  were  arduous  and  multiplied.—* 
Visiting  the  sick^  and  interchanging  Avith  his  parish  on- 
ers the  visits  of  friendship,  occupied  much  of  his  time. 
And  when  from  the  performance  of  these  duties,  he  re- 
tired to  his  closet,  he  was  obliged  to  prepare,  usually 
two,  but  always  at  least  one  discourse  for  the  approach- 
ing Sabbath.  But  these  difficulties  yielded  to  his  love 
of  method  and  untiring  diligence.  He  rose  with  the  sun 
and  retired  to  rest  at  a  late  hour  in  the  night ;  yet  his 
constitution  was  naturally  so  robust,  and  the  care  of  his 
health  so  judicious,  that  during  a  period  of  forty  years, 
he  was  never  prevented  by  sickness,  from  attending  to 
his  pastoral  duties. 

c 


:<vjii  lAi^E  or  the  author. 

But  these  w  ere  not  bis  only  employments.     His  ma^ 
thematical  reputation  attracted  the  attention  of  his  fel- 
low citizens,  and  on  various  occasions  he  was  appointed 
to  perform  public  duties.     He  was  one  of  those  gentle- 
men who  were  commissioned  to  run  the  boundary  line 
of  the  state  of  Delaware,  and  to  settle  the  boundary  line 
between  the  states  of  Massachusetts  and  Connecticut, 
and  between  Pennsylvania  and  Vh^ginia.     He  was  also 
appointed  in   conjunction  with  tlie  late  David  Ritten- 
house,  by  the  state  of  Pennsylvania,  to  survey  the  most 
practicable  ground  for  a  turnpike  road  between  Phila- 
delphia and  Lancaster.     He  was  a  distinguished  mem- 
ber, and  for  some  time  one  of  the  Vice-Presidents  of  the 
American  Philosophical  Society,  to  which  he  made  se- 
veral valuable  commimications,  which  are  recorded  in 
the  volumes  of  their  transactions. =*    He  also  made  se- 
veral valuable  additions  to  the  astronomical  articles  in 
the  American  Edition  of  the  British  Encyclopjedia,  pub- 
lished by  Thomas  Dobson.      About  the  year  1795,  he 
commenced  the  compilation  of  a  course  of  Lectures  on 
Natural  History,  for  tlie  use  of  the  pupils  in  the  Uni- 
versity, and  made  some  progress  in  the  work;  but  his 
health  did  not  permit  him  to  comidetc  his  plan. 

From  the  year  1779,  to  the  time  of  his  death,  his 

life  had  little  variety.     He  continued  to  discharge  the 

* 

*  The  following  were  the  communications  ^vhich  he  made  to 
the  A.  P.  S.  "  An  Account  of  the  Transit  of  Venus  over  the  sun, 
June  3d,  1769,  and  of  the  Transit  of  Mercury,  November  9th, 
1769,  both  as  observed  in  the  statehouse,  Philadelphia.'*  «'  An 
improvement  in  the  construction  of  Godfrey's  Quadrant." 


ilFE  OF  THE  AUTHOR.  XlX 

various  duties  of  pastor,  preceptor,  husband,  parent  and 
friend,  without  making,  as  it  is  believed,  one  good  man 
his  foe.  The  compensation  which  he  received  from  the 
University  and  from  the  Church,  although  not  large, 
enabled  him,  with  ceconomy,  to  raise  a  numerous  family, 
and  to  acquire  a  moderate  property.  Eut  he  was  not 
versed  in  the  artifices  of  business.  He  was  a  friend,  and 
he  trusted.  He  was  himself  free  from  guile,  and  there- 
fore easily  duped ;  and  thus,  in  his  old  age,  he  had  the 
mortification  to  see  his  little  property  swept  from  him 
by  those  to  whom  he  had  formerly  loved  to  render  acts 
of  kindiiess.  Yet  he  did  not  speak  harshly  of  those  who 
had  injured  him.  Some  of  them  indeed  he  forgave, 
thougli  he  could  not  forget.  But  for  the  conduct  of 
the  rest,  he  was  always  desirous  to  find  excuses,  and  he 
continued  during  I 
no  other  apologist. 


continued  during  his  life  to  defend  those  who  could  find 


In  the  summer  of  1796,  he  was  attacked  with  a  vio 
lent  disorder,  which  it  required  a  long  time  to  subdue. 
He  never  however  recovered  from  its  effects  5  but  al- 
though it  left  him  so  feeble  as  to  be  imablc  to  walk 
without  aid,  he  still  persevered  in  performing  his  public 
duties.  His  remaining  strength  began  to  fail  him  during 
the  early  part  of  the  year  1802,  and  in  the  month  of 
August,  he  removed  his  family  on  account  of  the  yellov/ 
fever,  to  the  house  of  his  son  in  Montgomery  county,  in 
Pennsylvania,  where  he  died  on  the  8th  of  September, 
of  that  year,  in  the  71st  year  of  his  age. 

The  following  sketch  is  extracted  from  a  funeral 
sermon,  preached  by  his  pastoral  successor,  the  Rev, 


XX  IIFE  or  THE  AUTHOE. 

Dr.  John  Blair  Linn,  on  the  21st  of  Kovemher,  1802, 
in  the  First  rrcsbytcrian  Church  in  the  City  of  PhUa- 
delphia : 

*«  The  iinembellished  incidents  ^vhicli  have  now  been 
^*  narrated  of  Dr.  Ewing's  life,  liis  religious  and  scien- 
<<  tifical  writings  ;  his  observations  and  deportment  in 
«*  the  different  relations  of  society,  declare  that  his 
<*  mind  was  uncommonly  strong  and  penetrating,  and 
"  that  he  had  a  mild  and  correct  taste.  Were  we  to 
«<  distinguish  between  his  powers,  we  would  say  that  his 
**  understanding  predominated  over  his  imagination. — 
**  He  had  more  the  mind  of  Locke  than  of  Milton.  He 
<'  looked  through  nature  more  with  the  eye  of  the  philo- 
"  sopher  than  of  tiie  poet.  The  sublimer  and  minuter 
"  forms  of  matter  were  objects  of  his  investigation ;  and 
<'  Ave  cannot  but  suppose  him  to  have  been  gifted  with 
^<  diversified  talents,  who  could  scan  the  illuminated 
*•  glories  of  the  heavens,  and  inspect  the  insect  which  is 
**  only  visible  to  the  microscopic  eye  :  We  cannot  but 
**  suppose  that  his  researches  were  extensive,  who  look- 
*<  ed  into  the  mind  of  man,  analyzed  his  faculties  and 
*'  affections,  who  unfolded  to  him  the  great  truths  of 
"his  God,  who  looked  through  the  howling  wilds  and 
"taught  the  properties  of  the  brutal  tribes,  who  looked 
«  through  the  fields  of  air  and  described  the  race  which 
*^  travel  on  the  wing.  In  the  science  of  mathematics, 
"  Dr.  Ewing,  if  not  unrivalled,  was  unsurpassed  by  any 
<*  character  in  this  country.  His  knowledge  of  the  learn- 
<«  ed  la  iguages  was  very  considerable.  The  Hebrew 
"  language,  which  is  too  often  neglected  by  the  minis- 
"  ters  of  God  in  the  present  day,  was  one  of  his  favourite 


IIFE  OF  THE  AUTHOR.  XXI 

'<  studies.      In  the  mornings  of  liis  latter  days,  he  al- 
«  ways  read  a  portion  of  the  scriptures  in  their  original 
"  tongue  ;  and  you  could  seldom  enter  his  room  without 
^^  seeing  on  his  couch  beside  him,  his  HehrcAV  Bihie. — 
<<  His  qualifications  as  a  minister  of  the  gospel,  were 
^^  many  and  eminent.      Science   was  to  him  a  powerful 
<'  assistant  in  the  labours  of  his  sacred  office.     She  was 
«  with  him  a  handmaid  to   religion  i  and  aided  by  her, 
^«  he  was  an  able  champion  of  the  cross,  both  in  the  ad- 
«  vocation  of  its  cause,  and  in  the  repulsion  of  the  at- 
*^  tacks  of  impiety  and  error.      He  was  mighty  in  the 
*•  scriptures.     To  the  fountain  of  all  religious  know- 
"  ledge  he  went  for  instruction.     His  religious  opinions 
«  were  not  so  much  founded  upon  the  systems  written 
"  by  fallible  men,  as  upon  the  scriptures  of  infallibility. 
<<  He  adopted  not  Calvin  or  Arminus,  or  Socinus,  but 
«  the  word  of  God  as  his  guide.  He  read,  he  examined, 
^<  he  decided  for  himself.     With  the  works  of  commen- 
^«  tators  and   systematical  writers  he  was  familiar ;  he 
*«  considered  them  as  indispensable  assistants  to  the  stu- 
«dent,  but  his  veneration  for  these  did  not  impress 
«  upon   '  im  a  blind  obedience  to  their  dictates :     He 
'ii  was  first  convinced  by  his  own  researches  that  they 
*^  corresponded  with  the  sacred  volume,  before  he  ac- 
<<  knowledged  their  authority.      His  own  investigation 
<^  confirmed  him  in  his  belief  of  the  doctrines  of  grace. 
"  These  were  the  doctrines   which  he  preached,  and 
"  which  he  endeavoured  to  impress  upon  the  hearts  of 
♦<  his  people.*     His  discourses  were  written  with  accu- 

*  "  Among  the  pcactical  writers  he  thought  that  Doddridge 
was  the  best ;  and  he  thought  that  the  method  which  he  followed 


XXll  lilFE  OT  THE  AUTHOR 

»»  racy;  the  tiulhs  Avbich  they  contained  were  well  es- 
"  aniined  and  digested  hefore  he  ventured  to  ofter  them 
.**  to  the  public.  He  thought  it  a  duty  which  he  owed 
"  to  his  God  and  his  heUrers,  to  think  hefore  he  spoke, 
*<  to  study  and  to  ponder  in  private,  before  he  arose  in 
*•'  the  presence  of  an  audience  as  the  messenger  from 
<*  heaven.  To  God  he  looked  for  aid  and  support:  hut 
*•  he  looked  for  assistance  in  his  study,  hefore  he  trusted 
*•  to  divine  impulse  in  the  sacred  desk.  Perhaps  it  may 
*•  he  said  with  truth,  that  no  minister  in  this  country 
•*  has  adopted  a  better  method  of  instruction  than  that 
**  which  distinguished  his  discourses;  and  perhaps  it 
^<  may  he  said,  that  none  more  fully  illustrated  and  con- 
*«  firmed  by  plain  and  decisive  reasoning,  the  passage 
<*  which  he  chose  for  discussion.  The  style  in  which 
**  he  embodied  his  conceptions  was  always  perspicuous 
•'  and  occasionally  ornamental.  Ornament  however  he 
••  did  not  often  employ.  He  sometimes  poured  forth 
'« <  thoughts  that  breathed  and  v/ords  that  burned,'  but 
"  his  most  usual  manner  was  sober  and  temperate,  such 
<*  as  was  adopted  before  him  by  Tillotson  and  Sherlock. 
<*  Mere  declamation  was  never  heard  from  him  ;  his  dis- 
**  courses  were  always  solid  and  edifying,  and  so  equal 
"  in  the  scale  of  merit,  that  perhaps  to  no  one  which 
<<  he  wrote  in  the  vigour  of  his  mind  could  a  decided 
**  preference  be  given. 

"  His  delivery  was  pleasing  and  happy.  If  in  his  old 
«  age,  from  debility,  it  was  not  remarkable  for  anima- 

in  lus  discourses,  was  a  good  model  for  the  practical  and  devout 
preacher. 


XIFB  OF  THE  ArXHOK.  XXlll 

•<  tioa,  yet  it  was  distinguished  for  correctness,  and  could 
'<  sometimes  touch  the  fmest  springs  of  tenderness  and 
^*  pity.^ 

«  The  temper  of  Dr.  Ewing  was  generous  and  not 
<«  often  ruffled.  His  manners  and  deportment  were  easy 
<«  and  affahle.  Free  from  guile  himself,  he  suspected 
*^  not  guile  in  others.  He  had  a  freeness  of  salutation 
*<  which  sometimes  surprised  the  stranger,  hut  which 
*«  was  admired  hy  those  who  knew  him,  as  it  proceeded 
*'  from  a  heart  open  and  honest.  His  talents  for  eonver- 
**  sation  were  remarkably  entertaining.  From  severer 
<«  studies  he  coidd  unbend,  and  become  the  companion  of 
<•  innocent  mirth  and  happy  gaiety.  In  the  house  of  bid- 
^•'  den  joy  his  religion  did  not  wear  the  frown  ;  it  co\  er- 
**  ed  not  itself  Mith  the  mantle  of  sorrow,  but  it  taught 
<*  him  to  rejoice  with  those  that  rejoice,  as  well  as  to 
"  weep  with  those  that  weep.  He  was  perfectly  free 
"  from  pedantry,  and  from  every  thing  that  bore  its  re- 
<•  semblance.  In  the  company  of  philosophers,  he  was 
"  in  his  conversation  the  philosopher,  and  with  the  un- 
*<  lettered,  the  man  of  ease  and  accommodation.  Hi^ 
<«  talent  of  narration  was  universally  admired.  His  ob- 
**  servation  of  men  and  manners  in  this  country  and 
"  abroad,  furnished  him  with  many  scenes  and  facts 

*The  discourse  which  he,  not  longbefore  Lis  death,  dtlivereci 
from  the  answer  of  Jacob  to  Pharaoh,  bore  witness  to  this  ti-uth. 
The  remarks  which  he  offered  on  life,  and  the  conclusions 
which  he  drew  for  its  improvement,  were  conceived  and  deli- 
vered with  eloquence.  He  then  spoke  from  the  heart,  and  im- 
pressed the  hearts  of  his  people  who  saw  in  him  the  venerable 
patriarch  bowing  beneath  infirmity  and  years. 


iSXiV  1IF£  OF  THE  AUTHOlt. 

**  which  as  painted  and  related  by  him  were  extremely 
^'  entertaiinng.  In  domestic  life  he  was  amiable.  He 
*'  had  all  the  heart  of  the  husband  ;  he  had  all  the  heart 
^^  of  the  parent ;  he  had  the  full  heart  of  a  friend  ;  sur- 
^*  rounded  by  a  large  family,  he  had  care  and  tenderness 
<«  for  tliem  all.  His  affection  for  his  children  Avas  such, 
"  tliat  even  in  his  moments  of  severest  study,  he  received 
"  them  with  smiles,  and  laid  aside  his  books  to  partake 
^<  of  their  infantile  sports. 

"  Dr.  Ewing  was  tall  in  his  person,  and  while  in 
"  younger  life,  was  handsome  and  graceful.  His  consti- 
"  tution  was  remarkably  sound  and  strong.      He  was 
^*  settled  with  his  congregation  forty  years  without  be- 
"  ing  prevented   more  than  once  or  twice  by  sickness, 
^*  from  discharging  the  duty  of  his  pastoral  charge. — 
^*  The  only  serious  disorder  which  he  had,  was  the  one 
"  Avhich  proved  fatal,  and  which  first  seized  him  (in 
'*  1796)  six  years  before  his  death.     After  his  first  at- 
'^  tack  he  frequently  preached,  but  never  regained  his 
^^  strength  of  body,  or  vigour  of  mind.     In  his  sickness 
<^  he  discovered  patience,  fortitude  and  resignation  to  the 
*^  will  of  his  heavenly  Father.  No  murmur  escaped  his 
**  lips,  and  his  last  moments  were  closed  apparently 
<*  without  a  pang  and  without  a  struggle.      In  a  good 
'^  old  age,  in  his  seventy-first  year,  he  fell  to  the  ground 
*'  like  as  a  shock  of  corn  cometh  in  his  season.     A  short 
"  time  before  his  death  he  buried  the  last  of  those  mem- 
*•  bers  of  his  congregation  who  signed  his  call.'* 


SERMON  L 

\  PARTICULAR  DIVINE  PROVIDENCE  EX^^ 
PLAINED  AND  PROVED. 


MAT.  X.  29o  SO.  31. 


Jlrenottwo  Span^ows  sold  for  a  farthing^  tAnd  one  of 
them  sliall  not  fall  on  the  ground  without  your  Father, 
But  the  venj  hairs  of  your  head  are  all  numbei^ed.  Fear 
ye  not,  therefore,  ye  are  of  more  raliie  tlmn  many  »Sj)ar« 


roivs. 


Otjr  blessed  Redeemer,  well  knowing  the  labors  and 
aiilferings  to  which  the  preaching  of  his  gospel  would 
expose  his  disciples,  gives  them  in  our  context  such  di- 
rections as  were  suitable  to  their  circumstances.  He 
warns  them,  '*  that  they  shall  he  hated  of  all  men  fot 
his  sake ;  for  the  disciple  is  not  above  his  master,  nor 
the  servant  above  his  Lord ;  and  if  they  called  the  mas« 
ter  of  the  house  Beelzebub,  liow  much  more  Avill  they 
call  those  of  his  household  so  ?"  But  notwithstanding 
these  difRculties,  he  exhorts  them  not  to  fear  their  ene- 
mies, but  to  persevere  in  preaching  the  gospel  publicly. 
"  What  I  tell  you  in  darkness,  that  speak  ye  in  the  light; 
and  what  ye  hear  in  the  ear,  that  preach  ye  on  the  hou^e 
tops."  And  the  reasons  for  this  advice  he  assigns  m 
the  following  w^rds : 

B 


:  A  particVlar  divixe  providence 

First.  Beciuise  tlic  poMcr  tliat  opposed  tliein  >vas  limi- 
ted to  the  meaner  and  less  excellent  part  of  them.  The 
worst  they  could  do  ^>  as  only  to  kill  the  hody ;  for  the 
soul  >\  us  heyond  tiic  reach  of  their  power  and  malice. 
Hands  of  violence  and  instruments  of  death  have  no- 
thin.i;  to  do  with  thought  and  perception.  I'he  only  possi- 
ble destruction  of  the  soul  is  its  final  separation  from 
God;  and  therefore  we  should  rather  fear  his  displea- 
sure, wiio  is  ahle  to  destroy  botli  soul  and  body  in  hell. 
Secondhjy  Our  Lord  encouraged  his  disciples  under  the 
prospect  of  persecution  from  the  care  and  inspection  of 
divine  providence.  This  he  suggests  in  our  text,  where 
he  argues  fi'om  the  less  to  the  greater.  '*  Are  not  two 
*<parrows  sold  for  a  fartliing  ?"  and  yd  one  of  these  in- 
considerable cfeatures  is  not  neglected  or  sufil'red  to 
}>erish  without  the  notice  of  the  universal  parent  of  all. 
Vnd  r^urely  tliat  God,  who  takes  such  a  particular  care  of 
h-parrows,  Avill  miLch  more  take  care  of  you,  w  ho  are  his 
children,  and  are  engaged  in  his  immediate  service. 
Nay,  lie  takes  notice  of,  and  interests  himself  in,  your 
minutest  concerns :  for  the  very  hairs  of  your  head 
:»rc  all  numbered  by  him.  "  Fear  ye  not,  therefore,  ye 
are  of  more  value  than  many  sparrows."  From  tliis 
passage  of  sacred  writ,  it  appears  aji  unqucstionalile 
truth,  in  the  judgment  of  our  Saviour,  that  there  is  not 
only  a  general  but  also  a  particular  providence  exercised 
over  the  creation.  I  am  not  insensible  Uiat  this  doc- 
trine is  attended  with  difficulties,  of  wliich  we,  who  can 
see  but  a  very  small  part  of  the  grand  scheme  ofdiviju- 
j)rovidcnee,  can  render  but  unsatisfactory  solutions. — 
Yet  Me  arc  sure  frora  the  perfections  of  God,  tirat  he  is 
holy  and  just  hi  all  his  way«;  and  that  all  the  dispensa* 


EXPLAINED  AND  PEOVED.  «^ 

irfons  of  his  providence  are  conducted  so  as  to  ans"\ver  pur- 
poses, greait  and  important  in  themselves,  and  wortliy  of 
the  supreme  ruler  of  tlic  universe.  For  the  judge  of  all 
ihe  earth  can  do  nothing,  but  what  is  riglit ;  however 
mysterious  his  dealings  may  appear  to  short- siglited  ig- 
norant creatures.  Therefore  that  we  may  proceed  with 
safety  and  as  much  precision  as  we  can  upon  this  diiTicuU 
suhjeet,  we  propose,  through  divine  assistance, 

T.  To  make  some  observations  necessary  to  the  riglit 
stating  and  explaining  the  doctrine  of  a  general  and 
particular  i)rovidence. 

II,  To  prove  the  doctrine  asserted  in  our  text. 

III.  To  consider  the  principal  acts  and  properties  of 
divine  providence. 

I.  We  shall  make  some  observations  necessary  to  the 
right  stating  and  explaining  the  doctrine  of  a  general  and 
particular  providence  exercised  about  the  whole  creation. 

.1.  God  usually  effects  his  gracious  purposes  7vithoiit  dij- 
tiirhiug  the  settled  order  of  J\*ature, 

By  the  order  of  nature,  we  mean  the  original  laws  by 
which  the  universe  is  governed  ;  in  consequence  of  which, 
one  part  of  tlie  creation  depends  upon  another,  anj.natu> 
val  causes  produce  their  proper  effects,  and  events  hap« 
pen  punctually  as  God  intended  they  should  happen. 
The  world  we  inhabit  is  a  beautiful  and  magnificent  sys«< 
tern,  in  which  much  of  tlie  divine  wisdom  and  goodness  is 
displayed,  in  the  mutual  dependence  of  its  parts,  and  theii* 


•  A  FARTICULAE  DIVINE  PROYIDEXCJi 

evident  subserviency  to  the  grand  design  of  the  m]io1(*. 
Thus  the  sun  revolves  from  day  to  day,  and  from  year 
to  year,  to  enlighten  and  cherish  the  earth,  and  to  exhale 
the  vapours,  which  are  again  returned  in  fruitful  show- 
ers. The  earth  receives  the  several  seeds  committei^ 
to  it,  and  in  a  plentiful  return  of  fruit  at  its  proper  sea- 
son richly  repays  the  labor  of  the  sower.  Summer  and 
winter,  seed-time  and  harvest,  day  and  night,  keep  their 
regular  succession,  according  to  the  laws  and  appoint- 
ments of  the  great  disposer  of  all  things.  The  several 
gpecies  of  animals  propagate  their  kind  without  mixture 
cr  confusion  :  some  objects  are  calculated  to  give  us  pain 
and  others  pleasure ;  some  to  w  ound,  and  some  to  heal 
us.  Now  the  same  almighty  pow  ei-,  and  inlinite  wisdom, 
who  at  first  established  this  order  and  mutual  subser- 
viency of  one  part  of  his  w  orks  to  another,  not  only 
maintains  it,  but  in  general  governs  the  w  orld  by  the 
same  original  laws.  And  in  this  appears  his  tender  re- 
gard for  our  happiness.  For  was  there  no  settled  or- 
der by  which  the  w  orld  was  governed,  the  utmost  reach 
and  compass  of  thought  could  avail  no  more  than  child- 
hood and  ignorance.  All  human  industry  and  foresight, 
which  depend  upon  things  going  on  in  a  stated  track, 
would  be  at  a  stand.  There  could  be  no  room  for  coun- 
sel and  deliberation,  where  there  was  no  orderly  con sti» 
tution  of  things.  On  this  supposition,  it  would  not  sig- 
nify to  cultivate  the  ground  as  there  could  be  no  foim- 
dation  to  hope  for  harvest.  Nay,  we  could  not  support 
our  animal  lives,  if  we  have  no  security,  that  what  is 
healthful  and  proper  for  us  to  day,  may  not  be  poison 
to  morrow.  So  that  God  usually  governs  the  world  by 
those  stated  laws  and  ordinances,  which  he  has  appcint^ 


EXPLAINED  AND  PROVED.  5 

ed  ill  the  beginning.  Therefore  by  the  doctrine  of  a 
particular  providence,  Ave  are  not  to  understand,  that 
God  will  depart  from  the  established  laws  of  nature  to 
gratify  the  wishes  and  importunity  of  particular  per- 
sons, as  this  would  be  inconsistent  with  the  good  of  fa? 
whole,  and  would  introduce  confusion  and  anarchy  in  hi? 
moral  government.  But  still  it  is  to  be  remembered 
that  God  in  his  wisdom  sometimes  sees  fit  to  go  out  of 
the  usual  y>ay,  and  he  either  retards  or  quickens  the 
springs  of  nature,  or  weakens  and  controuis  their  po^\  - 
er  in  bringing  about  some  extraordinary  events  ;  to  s]iev/ 
that  he  is  not  confined  to  instruments  and  visible  causes. 
This  has  been  so  remarkably  the  case  in  some  instances, 
that  tlie  most  careless  observers  of  divine  providence 
have  been  eo-nstrained  to  say,  '*  who  knoweth  not  by  all 
these,  that  the  hand  of  the  Lord  hath  Avi^ought  this?"^ 
Biit  still  when  God  proceeds  according  to  the  ordinary 
course  of  things,  and  we  observe  no  such  remarkable 
interposition,  causes  being  left  to  operate  according  to 
their  proper  natures  :  even  in  these  instances,  there  is 
no  more  reason  to  conclude  that  he  does  not  superintend 
and  conduct  every  particular  action  and  motion  in  the 
universe,  than  for  a  man  to  conclude  that  there  is  no 
spring  or  weight  that  gives  motion  to  a  clock,  merely 
because  he  does  not  see  it.         We  observe  farther, 

%.  That  nothing  is  casual  or  accidental  with  God. 

That  there  is  such  a  thing  as  chance  with  respect  to  us 
is  <jertain ;  and  when  no  more  is  meant  by  it,  than  that 

*  Job,  xii,  9. 


G  A  IMRTICLLAK  Dl>JNE  I'KOVIDENCE 

Bucji  oeeuiTciiccs  happen,  as  proceed  from  causes  ua- 
known  or  unforeseen,  or  sucli  as  produce  eftccts  unex 
fleeted  l)Y  us  ;  such  a  notion  of  cliance  or  fortune  i-s  to 
be  allowed.  For  in  this  sense  Solomon  observes,  "  tliat 
time  and  chance  happen  to  all  men."  But  this  cannot 
ta!vc  place  with  regard  to  the  divine  mind,  which  is  full 
of  wisdom  and  boundless  penetration,  incapable  of  re- 
sistance or  disappointment,  conducting  every  event  to 
its  final  issue,  and  serving  himself  of  all  the  power  and 
miction  in  the  creation.  So  that  what  we  call  acciden- 
tal cffocts,  that  frequently  disconcert  the  best  laid  hu* 
man  schemes,  can  create  no  disorder  in  the  plan  of  his 
government,  nor  hinder  the  execution  of  any  of  his  de- 
signs.  For  he  who  made  and  governs  the  w oild,  must 
( ompreliend  at  one  view  the  whole  course  of  things, 
and  be  perfectly  acquainted  with  the  nature,  the  pow- 
er, and  influence  of  every  agent  and  of  every  action  in 
tfic  universe.  "  He  that  made  the  eye,  shall  he  not  see  ; 
and  lie  that  made  the  ear,  shall  he  not  hear ;  and  he 
ihvd  teacheth  man  kno^vledge,  shall  he  not  know.'* 
(an  we  stupidly  imagine  that  w  hat  Ave  think  and  know 
can  possibly  be  concealed  from  him  who  invested  us 
witli  the  power  of  thought  ?  He  searches  the  heart  and 
kuowetli  all  the  thoughts  and  intentions  of  men  before 
they  ai'c  cloathed  in  words  or  expressed  in  actions.  So 
tiiai  what  we  call  chance  or  accident  with  respect  to 
our  limited  knowledge,  is  in  reality  the  wise  dispensa- 
tions of  an  all  directing  providence,  and  is  as  entirely 
iubject  to  his  dii-cction  and  controul  as  any  other  neces- 
sary cllects  of  necessary  causes.  Thus  the  scripture 
teaches  us  to  refer,  what  appears  a  casualty  to  us,  to 
the  Fupremc  disposer  of  all  things.     The  frame  royal 


tlxl^LAI^^aD  and  proteu.  f 

i)i'eaciiei',  that  says,  **  time  and  eliance  happen  to  all 
men,-'  says  also,  that  "the  lot  is  cast  into  the  lap,  ]>ut 
tlie  >vhole  disposing  thereof  is  of  the  Lord."'^  By 
Avliich  he  plainly  intimates,  that  what  is  ehanee  with 
respect  to  us,  is  design  and  contrivanee  with  respect  to 
God.  When  the  eleven  apostles  chose  by  lot  another 
in  the  i'oom  of  Judas  ;  the  whole  affair  is  referred  to 
the  unerring  providence  of  God*  "  Thou  Lord,  wiio 
knowest  the  hearts  of  ail  men,  shew  whetlier  of  these 
two  thou  hast  cliosen."|  Nothing  could  appear  more  for* 
tuitous  than  Joseph's  being  sold  into  Egypt,  and  all  the 
steps  of  his  humiliation  and  advancement  there.  Yet 
he  afterwards  told  his  brethren ;  "  as  for  you,  ye  thought 
oil  against  me,  but  God  meant  it  for  good,  to  bring  to 
pass  as  it  is  tliis  day,  to  save  much  people  alive.'':|:  The 
wrath  of  Ahasiierus  against  the  queen  Yashti  5  tjie  ad- 
vancement of  Esther  to  the  royal  crown;  jMordecai's 
discovering  a  treason  against  the  king ;  tliat  being  re- 
gistered in  the  chronicles  of  the  empire  5  the  king's  cal- 
ling for  that  book  on  a  uight  when  he  could  not  sleep  5 
his  fixing  upon  that  particular  record,  &c.  were  a  chain 
of  the  most  accidental  and  foii^uitous  events  ;  but  yet 
evidently  directed  by  the  hand  of  pi^midence  to  make 
way  for  the  preferment  of  JMordecai,  the  destruction  of 
Haman,  and  the  preservation  of  the  Jewish  nation.  In- 
stances of  this  kind  might  be  easily  enumei'titcd ;  and 
indeed  every  person,  who  is  careful  to  consider  tlie  dis- 
pensations of  divine  providence  with  regard  to  the  pros- 
perity, or  destruction  of  states  and  kingdoms,  or  to  him 

*  Ed.  ix.  1 1,  and  Prov.  xvi,  33.  f  Act6  i,  ^4, 

4  Geji.  L,  20. 


»  A  TARTICULAll  DIVIKE  PROtlDENCE 

8eif>  may  soon  see  how  many  accidental  events  have  been 
overruled  by  God,  to  bring  about  important  purposes, 

3.  Gffd  exercises  his  Providence  in  perfect  consistence  vjitli 
the  liherty  of  moral  agents. 

The  liberty  of  the  will  is  essentially  necessary  to 
constitute  the  morality  or  immorality  of  an  actioft. 
Foi'  if  we  suppose  that  the  human  will  is  necessarily 
determined  without  a  rational  freedom  of  choice ;  it 
must  follow  that  we  are  not  free  agents,  but  arc  unfit 
to  be  thd  subjects  of  moral  government,  and  so  neither 
entitled  to  rewards,  nor  deserving  of  punishment*  But 
nothing  is  more  certain,  than  that  man  is  a  reasonable 
and  accountable  creature,  and  placed  here  in  a  state  of 
probation  and  discipline,  to  be  trained  up  for  a  state  of 
perfection  and  happiness.  And  on  the  other  hand  it  ap- 
pears equally  certain,  that  there  is  a  providence,  which 
some  way  or  other,  superintends  and  overrules  the  con- 
duct even  of  free  agents,  so  aj^  to  secure  a  certainty  of 
events.  But  perhaps  we  can  no  more  reconcile  these 
two  propositions,  than  we  can  deny  either  of  them.— 
But  if  they  are  both  undeniable,  they  must  in  themselves 
be  reeoncilcable,  whether  we  are  able  to  reconcile  tliem 
or  not.  And  this  is  only  one,  among  a  thousand  in- 
stances, that  demonstrates  the  imperfection  of  our  li- 
mited reason,  which  constrains  us  to  acknowledge  that 
as  a  certainty,  which  we  cannot  comprehend  or  account 
for.  The  ways  of  God's  providence  have  their  myste- 
ries, as  well  as  the  works  of  his  hands  ;  and  therefore, 
after  our  most  painful  researches,  we  must  leave  many 


EXPIAINED  AND  PROVED*  9 

truths  to  be  fully  discovered  in  that  state  of  light  and  per* 
fection,  which  God  has  given  us  the  pleasure  to  expects 

But  some  may  say ;  is  it  not  more  rational  to  deny 
the  particular  interposition  of  providence  influencing 
the  actions  of  free  agents ;  than  to  assert  such  a  doc- 
trine, as  appears  to  destroy  the  freedom  of  the  human 
mind  ?  To  which  it  may  be  ansAvered  5  that  it  is  beyond 
all  reasonable  contradiction,  that  the  supreme  being 
may  have  an  immediate  access  to  the  human  mind  when- 
soever he  pleases.  As  he  originally  formed  it,  he  must 
be  perfectly  acquainted  with  its  internal  frame,  with 
the  strength  of  its  faculties,  with  all  the  various  ways, 
in  which  it  may  be  impressed,  and  T^  ith  what  degree  of 
force  impressions  may  be  made  upon  it,  consistently 
with  the  natural  and  regular  exercise  of  its  moral  pow*, 
ers  and  its  use  and  design  in  the  creation.  There  is 
iherefore  no  difficulty  in  admittting  that  God  may  in* 
fluence  tlie  human  mind  consistently  with  its  natural 
freedom.  But  the  only  question  is,  whether  he  ever 
does  act  in  this  manner.  And  that  he  does  so,  appears 
both  from  reason  and  scripture.  "  The  king's  heart  is 
in  the  hand  of  the  Lord,  and  as  the  rivers  of  water,  he 
1»urneth  it,  whithersoever  he  will."^  "  He  taketh  the 
wise  in  their  own  craftiness,  and  the  counsel  of  the  fro- 
ward  is  carried  headlong.''!  And  nothing  can  be  so 
suitable  to  the  character  of  God,  as  the  creator,  govern- 
or, father  and  friend  of  mankind,  as  the  supposal  of  such 
a  particular  interposition  in  their  affairs.  Nothing  can 
be  so  exactly  agreeable  to  his  concern  for  the  happir 

*  Prov.  XXI.  L  t  Job.  v.  L5, 


ii)  A  I'AKTICULAR  DIVINE  PROVIDENCE 

ness  of  his  creatures,  and  liis  peculiar  deliglit  ami  com- 
placency in  virtue,  as  that  scheme,  which  supposes  him., 
by  a  gracious  communication  with  tlic  mind,  to  engaj^c 
the  attention  to  vii-tuc  and  goodness,  to  lay  restraints  on 
intemperate  passions,  and  to  divert  from  limlful  pur- 
poses ;  to  assist  the  penitent  in  reforming  vicious  habits  5 
to  strengthen  the  resolutions  of  the  good  and  virtuous  ; 
to  render  duty  easy  and  delightful ;  to  supply  inward 
strength  for  extraordinary  trials,  and  inward  consola- 
tion in  particular  straits  and  troubles.  And  all  this, 
lie  has  given  us  reason  to  expect  from  him,  when  he 
promises  to  change  and  sanctify  our  heails,  to  take 
away  the  hard  and  stony  heart  out  of  our  flesh,  and  to 
give  us  hearts  of  flesh,  susceptible  of  divine  impres- 
sions ;  to  draw^  us  unto  liimself,  to  give  us  that  repent- 
ance and  faith,  w  liicli  is  the  operation  of  his  spirit  5  to 
work  in  us  to  will  and  to  do  of  his  own  good  pleasure  : 
and  to  lead  us  in  the  w  ay  everlasting.  And  tliis  may  be 
done,  without  offLiring  any  violence  to  our  rational  na- 
ture, but  by  ii:^esting  proper  thoughts  to  the  mind, 
hy  setting  the  motives  and  arguments  of  the  gospel  in 
a  striking  and  convincing  point  of  light,  and  v;ith  such 
a  degree  of  evixlence  as  is  necessary  to  flx  the  attention 
mul  to  cGunlerbalanec  contrary  prejudices  and  passions. 
A  fid  tliis  v.e  know  to  be  analogous  to  the  eonnnon 
course  of  things  and  the  original  constitution  of  God; 
that  mankind  should  mutually  offer  arguments,  suggest 
powerfid  and  determining  motives,  inform,  persuade  and 
convince  each  other ;  and  that  such  occurrences  should 
frequently  Imppcn,  as  Avill  engage  our  attention  and  con- 
strain  us  to  reflect,  notwithstanding  our  reluctance  and 
aversion  to  it.     And  this  is  done  daily  without  ofleriiig 


EXriAINED  AND  PROVKD,  j,j 

\ioieiiee  to  our  rational  freedom  by  men  :  and  siivciy4t 
may  also  be  doite  by  the  operation  of  God  upon  eiu' 
minds,  j^nd  this  ^yill  form  a  pailieular  providence  (if 
prodigious  extent.  For  an  influence  that  is  entirely 
personal,  and  Avliere  the  subject  of  it  is  an  obscure  cha- 
racter, may  have  a  considerable  share  in  forming  the 
tempers,  the  manners,  and  states  of  others,  may  dilate 
and  expand  itself  to  great  multitudes,  and  at  last  settle 
in  grand  events,  that  are  of  the  utmost  consequence  to 
v/hole  societies. — AYe  may  further  oliserve, 

;4.  That  the  doctrine  of  divine  jn'ovidence  does  not  supers 
cede  the  use  of  means  on  our  pari. 

From  what  has  been  said,  it  appears,  that  men  ar^ 
free  agents,  the  subjects  of  moral  government.  And 
ivhile  God  can  never  be  at  an  uncertainty  with  regard 
to  the  final  issue  of  things,  but  overrules  the  actions  of 
men,  and  by  an  amazing  conciHrrence  of  various  mean? 
and  instruments  brings  about  his  own  wise  and  graciouB 
purposes ;  he  at  the  same  time  allows  us  to  act  agree- 
ably to  our  rational  natures  and  rank  in  the  ereation,^ 
and  has  made  it  our  duty  to  make  use  of  the  various 
means  put  into  our  hands  for  accomplishing  our  designs. 
And  it  is  in  concurrence  with  our  own  endeavours,  thai 
the  providence  of  God  co-operates  with  us  in  producing 
the  desired  eifect,  which  he  rarely  produces  without 
them.  It  is  as  great  presumption  to  pretend  to  trust 
divine  providence  without  the  use  of  means,  as  it  is  im- 
piety to  trust  to  the  use  of  means  without  a  dependence 
on  divine  providence. 


l;i  A  PARTICULAR  UIVIXE  PROVIDENCE 

5.  The  ijrovidence  of  God  is  so  exercised  about  the  actions 
office  agentSf  as  not  to  make  him  the  author  of  sin. 

If  it  be  asked  liow  far  it  may  be  rationally  supposed 
tliaf  the  providence  of  God  is  conces'ned  in  our  evil  and 
sinful  actions  ?  To  this  i t  may  be  answered,  tlrat  nothing 
can  happen  witliout  his  permission.  For  if  he  who  is 
perfectly  wise,  and  has  all  nature  at  his  command,  does 
not  see  fit  to  permit  any  designs  of  his  creatures  to  be 
executed,  he  can  easily  prevent  them.  But  this  permis- 
sion of  events  is  not  to  be  considered  as  the  indolence 
and  carelessness  of  one,  who  is  unconcerned  about  the 
state  of  the  universe,  and  the  course  of  its  affairs ;  but 
as  his  suffering  tilings  to  proceed  in  such  a  particular 
channel  because  it  is  Upon  the  Avhole  wise  and  fit,  and 
agreeing  with  the  plan  of  his  government.  Nor  does  this 
make  God  the  author  of  sin.  For  he  is  a  being  of  the 
most  untainted  purity  and  holiness,  and  he  cannot  look 
iipon  sin  with  approbation  and  complacency.  But  men 
being  free  agents,  tlieir  sin  is  to  be  imputed  to  them- 
selves, who  commit  it  freely,  and  not  to  God,  who  provi- 
dentially permits  it.  Upon  the  whole,  God  made  man 
innocent,  and  endowed  him  with  reason,  liberty  and  ac- 
tive powers :  he  abused  his  liberty,  lost  his  innocence, 
and  brought  upon  himself  sin  and  misery.  But  God  still 
rules  in  the  world  that  he  made,  and  maintains  his  do- 
minion over  it.  He  governs  his  creatures  in  a  way  sui- 
table to  his  ow  n  perfections  and  their  respective  natures  ; 
he  takes  a  particular  notice  of  the  actions  and  purposes 
of  men,  and  overrules  them  for  his  own  glory ;  he  still 
preserves  them  as  free  agents,  and  continues  to  do 
^very  thing  that  is  becoming  his  perfections  to  deliver 


EXPLAINED  AND  PROVED.  13 

them  from  sin  and  misery,  and  to  restore  tliem  to  life 
and  itapinness. 

■(.- 
'o.  Tlw  ijvesent  prosperity  of  the  wicked  and  the  affikiion^ 
of  the  right  eons  are  not  inconsistent  ivith  the  doctrine 
of  a  particular  providence. 

All,  that  the  assertors  of  a  particular  providence  eon- 
tend  for,  is,  that  if  God  does  not  think  fit  to  prevent 
the  calamities  of  the  righteous,  he  will  either  support 
them  under  their  troubles,  deliver  them  out  of  them  at 
a  seasonable  time,  or  make  all  things,  at  the  last  wind- 
ing up  of  tlie  drama,  w  ork  together  for  good  to  them, 
who  love  him.  This  life  w  ould  not  be  a  state  of  pro- 
bation and  trial,  if  there  were  no  troubles,  no  tempta- 
tions to  draw  us  aside  from  duty,  but  every  advantage 
lay  on  the  side  of  virtue.  But  still  it  cannot  be  denied, 
that  the  wicked  often  share  in  the  richest  bounties  of  pro- 
vidence, while  his  own  children  are  in  want  and  distress. 
And  this  at  first  sight  appears  a  strange  paradox  ,*  that 
if  there  is  a  wise  and  good  God,  who  loves  virtue  and 
hates  vice,  and  who  governs  the  world  with  wisdom  and 
goodness ;  he  should  nevertheless  heap  his  favors  upon 
his  enemies,  and  treat  his  own  children  with  so  much 
'seeming  severity  and  neglect.  But  upon  a  more  close 
examination  of  this  matter,  it  does  not  appear  to  liavc 
so  much  weight  in  it,  as  we  might  at  first  imagine. 
For  this  is  not  thje  case  universally.  Some  good  men 
have  a  great  share  of  external  peace  and  pleasure,  health 
and  ease,  honor  and  riches ;  while  some  wicked  men  are 
in  the  lowest  and  most  wretched  circumstances  of  life. 
But  the  foundation  of  the  objection  is  built  upon  a  false 


14.  A  PARTICULAU  DIVINE  niOYIDEXCE 

principle;  viz.  that  ^vordly  prosperity  is  in  itself  a  gr(,at 
blessing,  and  always  to  be  desired,  and  that  poverty  and 
diffieulties  in  this  life  arc  an  indication  of  the  divine 
displeasure  and  inconsistent  with  his  love  to  his  children. 
How  many  persons  are  born  with  an  healthy  constitu- 
tion, to  a  plentiful  fortune,  and  hereditary  honours,  who 
arc  thereby  exposed  to  many  and  strong  temptations, 
which  prove  too  powerful  for  them  to  corrupt  and  de- 
baiR'h  their  minds ;  so  that  it  had  been  an  advantage  to 
them  neyer  to  have  enjoyed  sucli  things,  as  laid  them 
open  to  such  temptations  as  ruined  them  at  last.  And 
how  nmny,  in  the  midst  of  riches,  power  and  dignity, 
have  by  their  sinful  excesses,  (which  tiiey  could  not 
otherwise  be  guilty  of,)  rendered  themselves  the  most 
miserable  of  all  men,  insomuch  that  the  poor  lieaKhy 
and  peaceful  peasant  has  been  the  object  of  their  envy  ? 
So  that  in  this  view,  the  unequal  distribution  of  exter- 
nal things  is  so  far  from  being  a  proper  objection  against 
the  providence  of  God,  that  we  have  reason  to  adore  his 
v\isdom  and  goodness,  in  thus  delivering  us  from  many 
temptations  that  would  ruin  our  souls,  and  in  tiuis  con- 
vincing us  of  the  emptiness  of  mere  earthly  enjoyments 
]»y  conferring  tliem  so  freely  on  the  worst  of  men. 
Again,  although  good  men  may  not  some  times  possess  so 
much  of  this  world  as  the  wicked,  yet  they  have  more 
-.atisfaclion  in  what  they  possess.  They  have  a  truer 
enjoyment  of  their  small  pittance,  than  the  wicked  world- 
ling has  of  his  abundance.  "  Better  is  a  little,  which 
the  righteous  maw  hath,  than  ihc  riches  of  many  wick- 
c']:*^'    If  his  enjoyments  are  plain,  they  are  pure  ;  if 

*Ps.  37,  16. 


EXPLAINED  AND  PROVED^  1^ 

few,  they  are  sweet ;  tliey  are  not  attended  witli  a  snare, 
followed  with  a  sting,  and  loaded  with  a  curse.  If  h^ 
has  not  a  superfluity  of  earthly  comforts,  he  has  a  good 
conscience  and  a  contented  mind,  wisdom  and  religion 
for  his  guide  and  support,  peace  and  serenity  within^ 
and  a  glorious  prospect  before  him.  And  to  crown  all, 
he  has  the  favour  and  protection  of  Almighty  God,  which 
secures  to  him  tliat  rceompenee  of  glory,  which  shall 
be  revealed.  And  as  to  the  afflictions  of  the  righteous, 
they  are  designed  by  their  heavenly  father,  to  work  for 
tliem  the  peaceable  fruits  of  rigliteousncss,  to  awaken 
their  attention  to  the  great  concerns  of  their  souls,  when 
they  grow  remiss  in  duty ;  to  reclaim  their  vv  anderings 
to  mortify  their  pride,  the  natural  grow  th  of  prosperity, 
to  strengthen  their  graces ;  to  train  tliera  up  for  more 
distinguished  usefulness,  and  the  sublimer  duties  of 
elu'istianity.  And  at  the  same  time  that  this  severe  dis*^. 
eipline  hardens  our  spirits,  and  teaches  us  firmness  and 
fortitude  of  mind,  it  melts  us  into  commiseration  and 
tenderness  for  the  distressed,  and  teaches  us  to  sympa- 
tliize  with  the  afflicted.  So  that  we  have  frequently 
reason  to  say  w  ith  David — *•  It  is  good  for  me  to  be  af- 
Hietcd."  And  lastly,  the  objection  against  a  particu- 
lar providence  taken  from  the  present  administration, 
entirely  vanishes  upon  the  consideration  cf  a  future 
state,  and  of  that  glory  that  shall  be  revealed,  with 
wliich  the  sufferings  of  the  present  time  are  not  worthy 
to  be  compared.  Tliis  was  a  tliought  that  quieted  the 
Psalmist's  mind  under  his  perplexity,  when  he  consi- 
dered tlic  prosperity  of  the  wicked.  VVere  this  the  only 
state  of  our  existence,  there  might  be  more  force  in  the 
o])jection  against  a  particular  pfovidenee  :  but  as  tliis  i? 


16  A  rAHTICUXAR  DIVINE  PIIOVIBEXCE 

only  a  state  of  preparation  for  an  eternal  one,  and  as  Urn 
sufferings  of  the  righteous  are  a  necessary  discipline  to 
train  them  up  for  virtue  and  happiness ;  that  conside- 
ration removes  the  ohjection  entirely.  In  the  coming 
world,  all  the  inequalities  of  the  present  administration 
shall  be  compleatly  recj:iiied ;  and  all  shall  he  treated, 
not  according  to  their  places  and  stations  in  this  >v oriel, 
feut  according  to  their  real  character. 

APPEICATIOIV. 

1,  From  this  discoursp.  we  are  Ipd  to  fniertain  the  most 
migust  apprehensions  of  the  Supreme  Governor  of  the 

Unh'erse, 

This  spacious  earth  on  which  we  live,  is  hut  a  small 
province  of  God's  universal  empire,  one  little  wheel  in 
the  vast  machine.     How  astonishingly  great  then  must 
that  power  he,  which  sets  every  wheel  in  motion,  and 
how  incomprehensihlc  that  wisdom  which  regulates  the 
whole  circumference  of  the  creation  !  It  is  the  almighty 
power  of  God,  which  wields  the  rolling  worlds  ahove, 
and  continues  them  in  their  destined  rounds.     It  is  his 
wisdom  which  adjusts  such  an  unknown  variety  of  move- 
ments without  the  least  confusion,  through  ihv.  whole 
creation.     And  it  is  his  goodness  which  has  enriched  the 
universe  with  such  a  profusion  of  mercies,  that  has  heau- 
tilled  it  with  the  strictest  order  and  harmony,  and  t]iat 
has  enohled  it  with  inconceiveahle  magnificence  and 
grandeur.     Yet  this  earth  and  these  worlds  ahove,  far 
jnore  than  tlie  eye  or  even  the  most  lively  imagination 
can  reach,    are  hcfore  tlie   supreme  governor  of  all 
things,  <<  as  the  small  drop  of  the  hucket,  or  the  incyn- 


EXPLAINED  AND  PEOVED,  17 

siderabie  dust  of  tlie  balance."  And  what  are  we,  that 
we  should  be  the  care  of  such  a  glorious  Being ;  that  he 
should  extend  his  providential  regards  to  us,  *•  who  are 
less  than  nothing  and  vanity  in  his  presence  ?"  But  vet 
such  is  the  condescension  of  the  incomprehensible  Jelio- 
vah,  that  no  person  is  so  little  or  insignificant,  as  to  be 
disregarded  or  overlooked  amongst  all  the  works  of 
creation  and  providence.  "We  have  been  preserved  by 
him  "  in  our  going  out  and  coming  in,"  comforted  in 
our  troubles,  assisted  in  our  difficulties,  directed  in  our 
perplexities,  saved  from  innumerable  dangers  on  every 
hand,  and  followed  with  unremitting  instances  of  love 
and  mercy.  O !  how  shoidd  this  constrain  us  to  che- 
rish in  our  minds,  the  most  exalted  apprehensions  of  all 
his  adorable  perfections,  and  the  warmest  sentiments  of 
devotion  and  gratitude  ?  Have  we  been  the  care  of  a 
kind  and  indulgent  providence  ?  and  shall  we  not  devote 
ourselves  to  his  service,  ^*  in  whom  we  live,  and  move, 
and  have  our  being  ?" 

2.  Let  the  superintending  Providence  of  God  support  n^ 
under  the  wars  and  conninotions  that  are  in  the  -ttorUL 

The  idea  of  a  fatherless  world,  without  any  uner- 
ring council  to  direct  in  the  government  of  the  universe, 
but  where  all  things  were  left  to  the  guidance  of  blind 
chance  or  necessity,  must  fill  a  thinking  mind  with  hor- 
ror and  distraction.  But  it  is  matter  of  cei*solation  and 
joy  to  us,  that  "  the  Lord  God  omnipotent  reigneth,  that 
his  counsel  standeth  forever,  and  the  thoughts  of  his 
heart  to  all  generations ;"  that  amidst  all  the  confusion 

and  madness  of  the  world,  men  cannot  faster  perplex 

D 


XS  A  PARTICULAR  DJPVINE  PROVIDENeE 

and  embroil  the  uorld,  than  he  can  bring  order  out  oi' 
confusion ;  and  that  the  wicked  are  under  the  sacred 
council  ol*  his  providcrice,  and  that  lie  can  make  their 
evil  designs  the  accidental  occasion  of  good,  and  serve 
his  gnicious  purposes  in  opposition  to  theirs. 

i,  Boes  God  exercise  a  particular  Providence  over  the 
Miglitcons,  so  that  the  very  hairs  of  their  head  are 
7iuinbcred^  Let  us  endeavour  to  Jive  so  as  not  to  for- 
feit his  protection* 

Let  us  ever  consider,  how  vain  are  all  s^chemes  of 
happiness,  out  of  which  he  is  left,  who  alone  is  the  foun- 
tain of  all  good,  who  can  dash  the  joys  of  prosperity 
with  such  bitter  ingredients,  as  will  render  them  no  joys 
at  all,  and  who  can  qualify  the  bitterness  of  poverty 
and  trouble  with  such  infusions  of  gladness  and  conso> 
lation,  as  will  render  them  easy  and  tolerable.  "Wliile 
we  enjoy  the  light  of  liis  countenance,  we  need  not  be 
dejected  at  the  frowns  of  the  whole  world.  For  if  that 
God  be  for  us,  who  cDntroiils  universal  nature  by  his  so- 
vereign will,  it  is  but  of  little  conscquetice.  Who  be  a- 
gainst  us.  Our  communication  and  intercourse  Avith 
our  dearest  relatives  are  often  interrupted;  but  out- 
intercourse  with  that  glorious  being,  that  eternal  father 
and  friend,  who  takes  care  of  us^  can  never  be  interrupt- 
od  but  by  our  vices.  "  He  is  found  of  them  that  seek 
him ;"  and  he  never  forsakes  us,  until  we  forsake  him 
and  his  service.  Let  us  then  be  careful  to  walk  in  his 
ways  to  seek  his  favor  and  assistance,  to  comply  with 
his  will  in  all  things  and  to  cultivate  every  branch  of 
real  and  substantia!  goodness  and  virtiic.    Then  may  we 


5XPLAINED  AND  PROVEB^  19 

vsafely  confide  in  his  wise  and  gracious  providence,  and 
trust  that  he  will  make  all  external  things  work  togetlir 
er  for  our  good,  and  that  he  will  conduct  us  with  safe- 
ty through  all  the  troubles  and  peiT;)lexities  of  life,  and 
bring  us  at  last  to  dwell  mthhiui  in  unfading  glory  and 
blessedness-. 


SERMON  IL 

A  PARTICULAR  DIYINE  PROYIDEjN  CE  EX- 
PLAINED AND  PROVED, 


MAT.  X.  29,  30,  31. 

J.re  not  hvo  Sparrows  soidfor  a  farthing^  *.lnd  one  of 
them  shall  not  fall  on  the  ground  without  your  Father* 
But  the  very  hairs  of  your  head  are  all  nuinbered.  Fear 
ye  notf  therefore,  tje  are  of  more  value  than  many  Spar- 
rows, 

In  the  context  our  saviour  eneourages  his  disciples 
to  preach  the  gospel  puhlicly,  notwithstanding  the  op- 
position and  persecution  to  which  it  would  expose  them. 
And  for  this  purpose  he  assures  them,  that  they  are  the 
care  of  a  kind  and  indulgent  providence,  which  is  inter- 
ested in  their  minutest  concerns.  For  their  lieavenly 
father,  who  talies  care  of  the  sparrows,  which  are  of  so 
little  value  that  two  of  them  are  sold  for  a  farthing, 
numhers  the  very  hairs  of  their  head,  and  will  much 
more  preserve  them  who  are  of  more  value  than  many 
sparrows,  and  who  are  engaged  in  his  immediate  ser- 
vice. The  doctrine  of  a  general  and  particular  provi- 
dence, which  is  evidently  contained  in  these  words  of 
our  saviour,  has  heen  the  suhject  of  a  preceding  dis- 
course, in  which  we  endeavoured  to  state  and  explain  it, 
and  to  remove  some  ohjections  that  have  been  made 
ligainst  it.      For  this  purpose  we  observed,  that  God 


A  PARTICULAR  DIVIDE  PROVIDEXCE,  6ce.  21 

usually  effects  his  gi^acioHs  purposes  in  the  moral  go- 
vernment of  the  world,  v>  itliout  disturbing  the  settled 
order  of  nature.  So  that  we  ai'e  not  to  expect,  that  he 
will  reverse  the  original  laws  which  he  has  established 
in  the  world,  when  he  interposes  in  favour  of  any  parti- 
cular person ;  as  this  would  be  inconsistent  vdtli  the 
good  of  the  whole. 

Again,  we  observed  that  nothing  was  casual  or  acci- 
dental Avith  respect  to  God ;  but  that  as  he  created  all 
things,  he  must  be  perfectly  acquainted  with  their  na- 
tures, their  powers,  and  with  ail  the  effects  that  could 
be  produced  in  his  creation  ,•  and  that  what  was  fortui- 
tous or  accidental  with  regard  to  us,  was  the  effect  of 
design  and  contrivance  with  respect  to  God.  We  far- 
ther took  notice,  that  God  governed  the  world  in  per- 
fect consistence  Avith  the  liberty  of  free  agents ;  that 
he  kncAV  lioAV  far  impressions  might  be  made  upon  their 
minds,  Avithout  offering  any  violence  to  tlicir  rational 
freedom,  by  proposing  the  various  motives  and  argu- 
ments that  arc  adapted  to  Avork  upon  the  human  under- 
standing, in  a  striking  and  convincing  point  of  light; 
that  to  suggest  such  arguments  in  favour  of  virtue  and 
piety,  was  agreeable  to  his  character  as  the  father  and 
friend  of  mankind,  and  the  lover  of  virtue ;  and  was, 
Avhat  he  has  given  us  ground  to  expect  from  him, 
Avhen  he  promises  to  AVork  in  us,  to  Avill  and  to  do,  and 
to  change  and  rencAV  our  hearts ;  and  Avas  agreeable 
to  his  OAvn  constitution,  in  Avhicli  he  originally  provided, 
that  Ave  should  mutually  inform,  persuade,  and  convince 
each  other,  Avitliout  any  Aiolence  done  to  our  rational 
freedom.    Again  Ave  observed,  that  the  dactrine  of  a  di- 


?e  A  PAUTICULAR  DIVINE  PROVIDENCE 

vine  proyidcnce  was  not  so  lo  be  uiitlerstood,  as  to  ml- 
persede  the  use  of  means  on  our  part.  For  Avhile  God 
effected  liis  own  purposes,  he  has  made  it  our  duty  to 
use  the  means  which  he  has  appointed  for  the  execution 
of  any  design,  and  lias  given  us  encouragement  to  ex- 
pect Ills  assistance  in  concurrence  with  our  own  endea- 
vours. Another  difliculty,  which  we  took  notice  of  on 
this  subject,  was,  bow  far  it  was  rational  to  suppose  that 
the  providence  of  God  was  concerned  about  the  evil  ac-^ 
tioiis  of  free  agents  ?  To  which  we  answered,  that  the 
least  we  can  suppose,  was  that  he  permits  them,  not 
through  carelessness  or  indifference,  but  because  it  was 
wise  and  fit  to  do  so,  and  agreeable  to  the  design  and 
scheme  of  his  moral  government :  But  that  he  was  not 
therefore  the  author  of  sin,  which  is  inconsistent  with 
the  rectitude  of  his  nature  ;  but  that  we  being  free  agents, 
and  left  to  act  according  to  our  own  natures,  were 
chargeable  with  the  sins  which  we  voluntarily  commit. 
And  lastly,  we  observed  that  the  prosperity  of  the  wick- 
<m1,  and  the  afflictions  of  the  righteous  in  this  life,  were 
not  a  sufficient  objection  to  the  reality  or  equity  of  a 
particular  providenop.  Because  that  prosperity  in  this 
life  was  not  always  a  blessing  to  bp  desired,  that  the  af- 
ilictions  of  tlie  righteous  were  not  an  indication  of  the 
divine  disregard,  but  were  necessary  to  train  them  up 
for  virtue  and  happiness ;  and  because  there  will  be  a 
future  state,  in  which  all  the  seeming  inequalities  of  the 
divine  administration  shall  be  perfectly  rectified,  and 
every  one  shall  be  treated  according  to  his  real  character. 

Wc  dwelt  more  fully  upon  these  particulars  in  a  for- 
mer di^^coui'se,  Avhen  wc  proposed, 


EXPLAINED  AND  PROVED.  23 

I.  To  make  some  observations  necessary  to  the  right 
stating  and  explaining  the  doctrine  of  a  general  and 
particular  providence. 

II.  To  prove  the  doctrine  contained  in  our  text. 

III.  To  consider  the  principal  a<;ts  and  properties  of  di- 
vine providence. 

In  that  discourse,  I  considered  the  subject  in  gene- 
ral, and  attended  to  the  objections  which  metaphysical 
and  ignorant  geniusses  have  raised  against  this  comfort^ 
able  doctrine  ;  rather  taking  it  for  granted,  that  such  a 
doctrine  Avas  asserted  in  the  sacred  scriptures. 

I  am  now  to  address  myself  to  the  direct  proof  o^the 
doctrine,  that  there  is  both  a  general  and  particular  pro- 
vidence exercised  about  the  imiverse  and  particularly  a- 
tout  every  individual  of  the  human  race  ;  not  excepting 
their  minutest  and  most  trivial  concerns.  Kence  I  have 
chosen  the  expression  of  our  Saviour,  that  the  very 
hairs  of  our  head  are  numbered  and  that  not  one  of  therat 
falls  to  the  ground,  without  the  notice  of  our  father. 

II.  To  prove  the  doctrine  contained  in  our  text. 

1.  If  there  is  a  God;  the  world  is  governed  hy  his  proTi-^ 

deuce* 

And  that  there  is  a  God,  is  known  and  proclaimed  by 
cvei'y  order  and  rank  of  rational  beings  in  the  creation. 
\ngeh  see  and  enjoy  him,  *^  devils  believe  and  tremble'' 


t^  X  rARTlCLLAK  DIVINE  PROVIBEN^K 

at  bis  power,  and  men  confess  and  adore  liim.     "Wc  may 
be  as  sure  of  the  existence  of  a  God,  as  of  our  own. 
For  nothing  eouhl  ever  have  existed  if  there  be  not 
some  necessarily  existent  being,  from  whom  all  others 
have  derived  their  beings.  Nothing  could  not  make  itself. 
And  if  there  be  a  God,  he  must  be  possessed  of  all  pos- 
sible perfection  5  because  all  other  perfections  flow  from 
him  as  tlieir  origin  and  fountain.     Therefore  he  is  able 
to  preserve,  and  govern  the  world,  which  his  almighty 
power  has  formed.     And  if  he  is  able  to  govern  the 
world,  there  is  no  imaginable  reason  to  oonclude  that 
he  does  not  do  it.     To  say  that  he  cannot,  is  a  reflexion 
on  his  power  and  wisdom.      For  can  any  thing  neces- 
sary for  the  government  of  the  world  lie  beyond  the 
reach  of  that  wisdom,  which  contrived  or  of  that  pow- 
er, which  executed  the  plan  of  the  creation.      To  say 
that  although  he  is  able,  yet  he  v/ill  not  take  care  of 
the  beings  tliat  he  made,  is  a  reflexion  on  his  unbounded 
goodness.     It  is  very  absurd  to  imagine,  that  when  he 
has  formed  a  beautiful  and  orderly  world,  he  should 
leave  it  to  shift  for  itself,  and  for  want  of  his  wise  and 
pov/erful  superintendcncy  to  run  into  disorder  and  con- 
fusion.    Wiien  we  see  so  many  instances  of  care  and 
tenderness  among  the  creatures  of  his  hands,  who  can 
imagnc  that  tke  most  perfect  of  all  beings  should  be 
tlefective  in  tenderness  and  benevolence  towards  his  off«- 
spring?  Do  not  brutes  defend  and  cherish  their  young? 
Does  the  parent  animal  deny  the  shelter  of  her  wing 
to  her  defenceless  brood  ?    Does  the  mother  forget  her 
sucking  child,  or  the  father  neglect  its  riper  years? 
And  is  there  not  order,  (economy,  and  piopriety  of  eon- 
duet  observed  through  the  whole  scale  of  created  be- 


;eXPlAIXE9  AND  PROVED.  ^5 

ing?  And  is  it  to  be  supposed,  that  God,  the  Maker 
and  Lord  of  all,  can  fail  short  of  ar.v  of  his  creatures 
in  any  thing  that  is  excellent  and  lovely?  Can  that 
goodness  ^vhieh  is  so  universal  and  diffusive,  that  there 
is  no  nation  or  land,  nay,  not  a  single  living  being,  but 
largely  shares  his  bounty,  be  consistent  with  his  exerci- 
sing no  eare  over  his  creatures  ?  Can  tlie  universal  pa- 
rent of  all,  whose  affection  and  tenderness  infinitely 
transcends  the  united  affections  of  ail  earthly  parents, 
be  careless  of  his  cliildren  ?  No :  his  gootlness  so  far 
exceeds  that  of  his  creatures,  that  our  Saviour  says, 
^*  there  is  none  good,  but  one,  that  is  God.''  To  say 
that  the  constant  attention,  necessary  to  the  government 
of  the  universe,  would  disturb  the  tranquility  of  the  di- 
vine mind  is  an  objection,  founded  on  low  and  unworthy 
apprehensions  of  God.  He  is  an  infinite  spirit,  not  sub- 
ject to  lassitude  or  distraction.  He  can  as  easily  do 
every  thing  possible,  as  any  thing.  And  thus  we  must 
always  think  of  that  glorious  being ;  before  whose  eye, 
the  darkest  recess  of  nature  lies  open  and  unvailed,  and 
who  encircles  the  universe  in  his  arms.  And  it  is  also 
an  unbecoming  conception  of  his  adorable  perfections, 
to  think  that  it  is  unworthy  of  his  dignity  and  glory  to 
regard  minute  occurrences,  and  things,  that  appear  lit- 
tle in  our  esteem.  For  hoAv  could  an  infinitely  pei-fect 
being  act  worthy  of  the  character,  if  he  did  not  know^ 
or  care  what  became  of  the  millions  of  creatures,  that 
he  has  made,  or  the  numberless  events,  that  befall  them  ? 
Can  tliere  be  an  employment  more  noble,  more  suitable 
to  the  nature  of  the  most  perfect  being  than  the  govern- 
ment of  his  own  world ;  where  there  is  so  w4de  a  thea- 
tre for  wise  contrivance  and  beneficent  action  ?  It  is  so 


"20  A  rAllTICrLAU  DIYIXE  PROVlDENCi; 

lar  iVoni  obscuring;  and  diniinishin!^,  that  it  greatly  ox- 
ulf s,  tlic  glory  of  his  divine  perfections.  Nay,  the  re- 
lation of  a  ereator  and  creature  requires,  that  Avhat  lie 
thoug'iit  proper  to  make,  he  should  also  think  it  became 
him  to  govern.  Is  it  beneath  the  ^visdom  and  dignity 
of  the  most  august  earthly  monarch,  to  be  concerned 
for  tlie  meanest,  as  well  as  the  greatest  of  his  subjects! 
Nay,  is  it  not  a  perfection,  and  an  essential  maxim  of  po- 
licy in  every  ^vise  constitution  ?  xVnd  can  the  uncreated 
fountain  of  all  perfection  and  goodness  be  outdone  by 
any  of  his  creatures,  in  ^vhat  is  excellent  and  praise- 
worthy? Besides  Avho  can  tell  of  what  importance  in 
the  schev.ie  of  God's  universal  government,  those  occur- 
rences may  be,  Y.liich  Ave  call  trivial  and  of  little  con- 
sequence ?  In  the  natui*al  world,  were  we  left  to  the  di- 
I'ection  of  unintelligent  chance,  or  without  a  wise  direc- 
tor at  i]iG  helm,  in  smaller  matters,  how  miserable 
would  our  situation  be  ?  What  disastrous  accidents 
arise  from  small  beginnings  2  A  single  breath  of  pesti- 
lential vapor  might  prove  the  ruin  of  thousands,  and 
the  bursting  of  a  single  artery,  death.  And  in  the  mo- 
ral AVQrld,  the  particular  interposition  of  providence 
wlUi  regard  to  a  single  person  may  have  a  great  share 
lii  llxin^^'  the  character,  and  state  of  many  of  his  feliov\  - 
( realuiis.  The  forming  the  tempers  and  characters 
of  tliouj^andi^,  their  success,  prosperity  and  honor  may 
very  much  depend  upon  the  resolutions  ami  course  of 
action,  which  a  single  man  pursues.  The  influencing 
and  directing  of  a  single  person,  who  may  be  of  no  cou- 
sldei'alde  character,  may  not  only  extend  to  multitudes 
of  individuals,  br.t  also,  after  many  intermediate  events 
ujiMOHslble  to  be  traced,   muy   at  krjl  settle  in  graud 


EXPLAINED  AND  PROVED.  2/ 

events,  that  are  of  the  utmost  consequence  to  \viiolc 
societies.  And  impressions  made  upon  different  minds 
at  the  same  juncture,  and  possibly  by  some  trivial  oc- 
currence, may  produce  effects  neither  intendexl  nor  fore-^ 
seen  by  any  of  the  immetliate  agents,  but  eifects,  that 
are  critical  and  in  tlie  utmost  degree  momentous  and 
useful.  And  yet  the  ^vhole  might  have  been  rendered 
abortive,  if  the  interposition  had  failed  in  any  particu- 
lar instance.  A  proper  and  seasonable  address  to  the 
jninds  of  princes  or  of  such  as  have  tlie  conduct  of  pub- 
lic affairs,  may  decide  the  fate  of  nations,  and  estabiisli 
liberty  or  slavery.  Such  an  interposition  may  promote 
the  practice  of  public  virtue  and  secuiN3  a  lasting  tran- 
quility and  peace  ;  whereas  the  t>  ant  of  it  might  intro- 
duce the  desolations  and  horrors  of  war,  which  might 
be  succeeded  by  a  gradual  declension,  and  at  last  by  the 
utter  extirpation  of  tlie  most  ilourishing  states  and  em- 
pires. A  single  man  may  be  raised  from  the  lowest  ob- 
scurity and  by  inconsiderable  occurrences  at  last  gain 
such  an  extensive  influence  as  to  make  a  surprising 
change  in  the  face  of  public  affairs.  So  that  we  ougln 
to  be  perfectly  acquainted  with  all  the  connections  and 
mutual  dependencies  of  things  through  the  unbounded 
universe,  and  all  the  possible  methods  by  which  grand 
events  of  the  utmost  consequence  may  be  brought  about, 
before  we  take  upon  us  to  deny  a  particular  providence,, 
which  may  have  such  a  prodigious  extent.  For  cveiy 
wise  end,  that  is  best  promoted  by  such  a  particular  pro- 
vidence, is  a  reason  why  it  should  take  place  ;  since,  if 
God  governs  the  moral  world  at  all,  he  must  govern  it 
in  the  most  perfect  manner.  So  that  the  doctrine  both 
of  a  general  and  of  a  particular  providence,  depends 


upon  the  perfections  of  God  ;  and  tlie  contrary  supposi- 
tion would  be  inconsistent  v.  ilh  any  worthy  and  hecomr 
ing  apprehensions  that  \vc  couid  form  of  him.  What ! 
is  God  omnipotent,  and  yet  tlie  worhl  independent  of  his 
power  ?  All-wise,  and  yet  the  whole  creation  in  perpe- 
tual danger  of  running  into  confusion  and  disorder? 
Most  just  and  righteous,  and  yet  unconcerned  for  the 
welfiirc  of  any  individual  of  his  creatures  ?  Omnipresent, 
and  yet  regardless  of  transactions  and  events,  that  fall 
uncler  his  immediate  inspection  ?  The  fountain  of  love 
and  mercTj  and  yet  without  compassion  and  a  particular 
regard  to  the  persons  that  love  and  adore  him  ?  All  this 
t»an  never  be  imputed  to  a  being  of  matchless  perfection. 
Nay  the  very  supposition  implies  a  contradiction :  for  how 
could  he  be  the  wisest  and  best  of  beings,  and  yet  be  ex- 
ceeded in  benevolence  and  goodness  by  his  own  creatures  ? 

2,  The  doctrine  qf  a  general  and  pariieiilar  Providence 
isfarllier  coiffirmed  by  the  order  and  harmony  qf  the 
tvorldo 

Can  we  view  the  magnificent  structure  of  the  uni- 
verse, not  only  created  in  number,  weight  and  measure, 
but  also  preserved  and  supported  in  the  same  harmony 
and  proportion  for  almost  six  thousand  years,  without 
acknowledging  a  superintending  providence  ?  It  is  as  ab- 
surd to  ascribe  the  continued  preservation  of  tliat  order 
and  subserviency  of  one  part  of  the  creation  to  another, 
to  an  unintelligent,  unmeaning  chance  or  blind  necessity ; 
as  it  is  to  suppose,  that  some  happy  concourse  of  jum- 
bled atoms  might  at  first  have  produced  that  infinite 
variety,  that  awful  grandeur,  that  mathematical  ex- 


EXPI.AI]?r]^lD  AND  FROYED.  29 

aetness,  that  surprising  beauty  and  harmony,  AvMch 
strikes  the  attentive  observer  of  the  works  of  God.  Is 
it  only  accidental,  that  the  planetary  v/orlds  should  so 
long  travel  their  mazy  rounds  throiLgh  tlie  trackless 
sky,  and  perform  their  stated  revolutions  with  mathe- 
matical exactness;  that  we  have  the  constant  succession 
of  day  and  night,  of  summer  and  winter,  of  seed  time 
and  harvest,  of  heat  and  cold  ?  It  is  God  alone,  "  that 
binds  up  the  sweet  influences  of  Pleiades,  and  looses  the 
bands  of  Orion,  that  brings  forth  Mazaroth  in  his  sea- 
son, and  guides  Arcturus  with  his  sons.  He  givcth  the 
former  and  the  latter  rain,  and  stayeth  tlie  bottles  of 
heaven,  until  the  dust  groweth  into  hardness,  and  the 
clods  cleave  fast  together."  It  is  by  his  secret  direction 
and  energy,  that  the  vegetable  tribes  put  forth  their 
opening  leaves  and  ripen  into  maturity ;  and  it  is  by  his 
fatherly  care  that  the  animal  creation,  with  all  the  va- 
riety of  their  different  species,  are  preserved.  <*  For  the 
beasts  of  the  forest  are  his,  and  the  cattle  upon  a  thou- 
sand hills."  What  is  it  but  his  liberality  that  supplies 
them  with  food,  that  directs  them  ^vhcre  to  find  suste- 
nance proper  to  their  various  natures?  What  is  it  but 
his  secret  operation,  that  teaches  them  how  to  construct 
their  habitations,  how  to  nourish  their  helpless  young, 
and  to  resign  their  care  when  the  grown  oifspring  can 
provide  for  themselves  ?  And  shall  the  parent  of  univer- 
sal nature  govern  the  inanimate  and  take  care  of  the 
animal  creation,  and  yet  neglect  one  of  the  human  race  ? 
And  does  not  this  prove  a  particular  as  well  as  a  general 
providence  ?  Tliis  is  the  very  argument  of  our  Saviour 
in  the  text.  He,  whose  overflowing  bounty  daily  sup- 
plies the  birds  of  the  air  tyid  the  beasts  of  the  field,  with 


I 


30  A  PARTICULAR  DIVI>E  PROTIDEXCE 

^vhatcver  is  suitable  to  their  nature,  ^vill  surely  provide 
lor  muu,  tlic  head  and  lord  of  the  visible  creation. 

3.  Jf  there  is  a  general  Providence^  there  must  also  he  u 
particular  one. 

All  llie  arguments  that  prove,  that  God  governs  the 
^vorld  in  general,  in  a  manner  which  suits  best  with  rea- 
son, prove  also,  that  he  takes  care  of  particular  cases  in 
the  same  manncp.  For  God  can  no  more  act  contrary 
to  reason  in  any  particular  case,  than  he  can  do  so  in 
general.  The  time,  tlie  maimer,  and  the  condition  of 
every  man  must  be  determined  by  that  God,  on  whom 
every  man's  existence  depends,  which  cannot  be  done 
without  descending  to  particulars.  Besides,  generals 
are  nothing  but  a  collection  of  particulars,  the  sum  total 
of  individuals ;  and  consequently,  as  generals  include 
particulars,  a  general  must  imply  a  particular  provi- 
dence. If  the  whole  of  worldly  affairs  be  the  universal 
chain  of  providence,  then  each  man's  private  concerns 
are  a  link  of  tliat  chain,  that  is  supported  by  the  hand 
of  God.  The  supreme  law,  by  which  the  universe  is  go- 
verned, must  be  the  good  of  the  whole,  which  cannot  be 
promoted  but  by  a  constant  regard  to  all  the  particular 
parts  that  compose  the  whole.  So  that  if  there  be  a 
general,  there  must  of  necessity  also  be  a  particular 
providence. 

ib.  The  prediclions  of  future  events,  with  their  punctual 
accomplishment,  prove  both  a  general  and  particular 
Frovidence. 

if  God  did  not  hold  the  reins  of  government,  and 


EXPIAINED  AND  PROVED.  ^1 

overrule  even  the  minutest  occurrences  by  an  almighty 
hand,  a  thousand  incidents  might  intervene,  which  Vr  ould 
render  the  accomplishment  of  all  prophecies  precarious 
and  uncertain.  For  what  else  but  a  particular  provi- 
dence could  so  manage  the  actions  of  free  agents,  could 
so  order  a  continued  series  of  events  for  hundreds  of 
years,  or  could  make  use  of  such  a  chain  of  intermedi- 
ate causes  and  effects,  as  to  secure  a  certainty  of  any 
foretold  event?  If  therefore,  predictions  of  future 
events  are  verified  by  their  punctual  accomplishment,  a^s 
is  evident  from  the  whole  word  of  God,  there  must  be  a 
particular  providence  that  takes  notice  of,  and  overrules 
every  transaction  in  the  creation.  Was  there  time  or 
necessity  for  it, 

^,  We  might  appeal  to  matter  of  fact  and  nniversa}  e.c- 
periencefor  the  proof  of  a  general  and  particular  Pre- 

cMenae, 

Wliat  is  the  language  of  all  those  occurrences,  which 
have  happened  contrary  to  tlie  established  laws  of  na.- 
ture,  and  beyond  the  power  of  created  beings  to  per- 
form ?  The  sun- s  standing  still,  and  returning  back  i^n 
degrees  on  the  dial  -,  the  preservation  of  Daniel  in  the 
lion's  den,  and  of  the  three  children  in  the  fiery  furnace  ; 
the  raising  persons  from  the  dead,  and  such  like  effects 
of  an  almighty  power,  all  must  be  ascribed  to  an  over- 
ruling providence.  AVhat  else  could  restrain  the  ene- 
mies of  Israel  from  making  a  descent  upon  a  naked  and 
(defenceless  country,  when  their  frontiers  Vy  ere  left  un- 
guarded, by  their  males  going  three  times  every  year  to 
Jerusalem?   '\S\i^  could  do  this,  but  that  God^  who  m 


3^  A  PARTICUtAR  DIVINE  PROVIDENCE 

the  language  of  scripture,  <•  bowetli  the  hearts  of  a 
whole  nation,  as  the  heart  of  one  man  ?"  And  indeed 
there  are  thousands,  who  have  felt  a  sudden  check  or 
restraint  upon  them,  when  they  were  Just  on  the  point 
of  perpetrating  a  had  action.  Trembling  and  fear  has 
come  upon  them,  that  were  strangers  to  fear,  and  an  un- 
usual damp  has  overcast  the  soul,  that  was  inured  to 
hardy  attempts.  And  how  often  has  a  good  tliought,  we 
know  not  how,  been  suggested  to  tlie  mind,  without  any 
antecedent  train  of  ideas  ?  And  what  is  this  but  a  beam 
of  light  darting  in  upon  our  minds  from  the  fatlier  of 
lights  ?  We  proceed, 

III.  To  consider  the  principal  acts  and  properties  of 
divine  providence. 

/ 

1.  The  jn'OTidcnce  of  God  is  exercised  In  the  preservatloa 

of  all  things,  and  in  governing  them  according  to  their 
natures. 

If  God  did  not  preserve  the  whole  frame  of  nature, 
it  would  soon  run  into  confusion,  and  be  reduced  into 
that  state  in  which  it  was  before  "  the  spirit  of  God 
moved  upon  the  waters."  If  this  was  not  the  case,  the 
world  miglit  be  said  to  exist  independent  on  God,  which 
is  as  absurd  and  contrary  both  to  reason  and  scripture,  as 
to  say,  that  it  might  liave  produced  itself  at  first  from 
nothing.  To  tliis  we  must  ascribe  our  continued  exis- 
tence :  for  he  has  preserved  us  from  innumera])le  dan- 
gers, which  we  could  neither  foresee  nor  Avard  off. — 
''  Hitherto  hr^th  the  Lord  helped  us,"  and  held  us  up 
from  the  wojub,  and  fed  us  all  our  life  long.     <*  He  is 


EXPIiAINED  AXD  PKOVED.  3.> 

l]ie  preserver  of  man  and  beast;"  so  that  we  are  not  the 
sole  objects  of  his  providential  care.  The  common  pa- 
tent of  the  universe  provides  for  the  subsistence  of  his 
large  and  numerous  family.  <*  He  heareth  the  young 
lions  roaring  for  their  prey,  and  the  young  ravens  when 
they  cry."  Nay,  "  he  opencth  his  liberal  hand,  and  satis- 
fies the  desires'of  every  living^thing ;  for  they  all  wait  upon 
him,  that  he  might  give  them  their  food  in  due  season." 

But  the  providence  of  God  is  not  only  concerned  in 
preserving,  but  also  in  goreiming  all  things,  according 
to  their  various  natui^es^  directing  them  to  their  proper 
ends,  and  making  them  subservient  to  the  purposes  of  his 
wisdom.  The  inanimate  creation  move  and  act  accord- 
ing to  established  laws  wrought  in  their  very  frame. 
The  animal  tribes  are  governed  by  instinct  and  appe- 
tite, which  lead  them  effectually  to  answer  the  end  of 
their  creation.  But  man,  who  is  a  free,  active,  and  ra- 
tional creature,  is  addressed  by  arguments  and  motives, 
adapted  to  convince  his  judgment,  to  engage  his  affec- 
tions, and  to  influence  his  conduct,  without  offering  any 
violence  to  our  rational  natures,  or  destroying  our  liber- 
ty ;  as  we  endeavoured  to  prove  in  a  former  discourse.-^ 
'*  But  the  most  high,  not  only  rides  among  the  inhabi- 
tants of  the  earth,  but  also  over  the  armies  of  Heaven," 
and  all  the  various  ranks  of  other  rational  beings  through 
the  boundless  universe.  "The  angels  that  kept  not 
their  first  habitation,"  are  under  his  absolute  controul, 
"  and  are  reserved  by  his  sovereign  power  in  chains  of 
darkness,  unto  the  judgment  of  the  great  day;"  and 
the  good  angels,  that  constantly  behold  the  face  of  their 
heavenly  father  Avith  ineffable  delight,  are  also  the  sub- 


iS-i  A  PAR'LltlLAR  DIVIME  PllOVIDENCE 

jccts  of  his  government,  and  are  **  sent  forth  as  minis- 
tering spirits  to  the  lieirs  oT  salvation/'  They  constantly 
perform  the  >vill  of  our  heavenly  father,  are  commis- 
aioncd  to  proelaim  the  good  will  of  God,  and  "  encamp 
round  them  that  fear  him"  to  preserve  them  from  dan- 
;;er,  "  and  to  bear  them  up,  lest  at  any  time  tliey  dash 
their  feet  against  a  stone."  How  many  good  offices 
they  perform  for  us,  Ave  cannot  tell ;  but  we  are  sure 
that  they  wait  upon  our  departing  spirits  to  convey 
them  in  safety  to  Abraham's  bosom,  and  shall  at  last 
gather  the  elect  from  the  four  winds  of  tlie  earth.  In 
a  word,  there  is  not  a  single  being  through  the  whole 
creation,  but  what  owes  its  continued  preservation  to 
his  constant  care,  and  is  governed  and  conducted  by  hi.- 
almighty  arm. 

3.  Weiiroposcd  also  to  mention  someoftheinrlnci'paljp'C' 
j)Ci'ties  of  divine  iirovidence. 

These  are  agreeable  to  the  essential  attributes  of  liis 
nature ;  and  from  what  has  been  already  said,  we  are 
led  to  conceive  of  it,  as  sovereign  and  incontroulable,-- * 
wise  and  regular, — holy  and  just. 

The  governor  of  the  world  is  *"  the  I^ord  God  omnijW' 
/I'nf."*  Povrcr  belongs  to  him  hi  sucli  an  absolute 
manner,  that  none  can  resist  Ids  wiil.f "  Arrest  tlie  sui! 
in  liis  race  ;  turn  tlie  }>lanets  out  of  their  orbits ;  and 
bid  tlie  raging  sea  subside  into  a  calm;  all  tliis  is  not 
as  impossible,  as  to  obstruct  the  coursj^  or  to  frustrate 

*Rev.  19,  6. 


EXPLAINED  AND  PROVED.  35 

the  scheme  of  the  di>4^  providence.  \i  ho  can  disan- 
mil  his  judgment ;  who  lias  >n  arm  like  God,  or  can 
thunder  Avith  a  voice  like  him  ?  **  The  voice  of  the 
Lord  is  full  of  majesty  :  he  uttereth  his  voice  and  the 
earth  melteth,  the  pillars  of  heaven  tremble,  and  are 
astonished  at  his  reproof."*  But  the  sovereignty  of 
God's  providence  is  not  the  unmeaning  ftitaiity  of  tlie 
Pagan  or  Stoic,  but  is  founded  on  this,  that  his  design^^. 
are  formed  upon  the  most  accurate  kno'»Yledge  of  the 
nature  and  capacities  of  all  his  creatures.  So  that  his 
government  does  not  destroy  liberty  and  free-agency, 
but  proceeds  according  to  his  own  wise  establishmeiil, 
which  no  created  power  can  controul  or  confound. 
Which  leads  me  to  add,  that 

The  divine  providence  is  most  wise  and  regular.  He 
h  '-a  rock,  his  work  is  perfect,  arjl  all  his  ways  are 
judgment."!  All  his  administrations  are  as  wise  and 
regular,  as  if  they  had  been  the  effect  of  the  most  ma- 
ture deliberation.  For  the  intuitive  knowledge  of  the 
iiU-wise  God,  who  is  intimately  acquainted  with  all  the 
secrets  of  nature,  and  at  one  view  comprehends  the 
qualities  and  powers  of  the  whole  creation,  infmitely 
more  effectually  secures  wisdom  and  regularity  in  all  his 
administrations,  than  the  closest  debate  and  considei^.- 
lion  of  his  wisest  creatures  can  in  the  plainest  instanec. 
And  the  scheme  of  divine  providence  is  as  regularly 
conducted  as  it  is  wisely  contrived.  EzekiePs  wheels, 
full  of  eyes,  are  an  emblem  of  divine  providence,  whicli 
looks  every  way  and  is  never  liable  to  mistake  or  snr- 

■      *Job,  26,  11.  tDeut.  32,  4. 


S6  A  TAETICtXAH  riMKE  rBO^iBE^LI 

prize.  Yet  to  us,  \vlio  kno^w  but  in  part,  and  ^vlio  \ie>v 
the  Avhctls  Avitliin  the  Avliccls,  without  being  able  to 
comprehend  the  design  of  the  Avhole  or  to  understand 
the  neecssai^y  connection  and  dependence  of  one  pari 
upon  anotlier,  the  ways  of  providence  must  appear  dark 
and  mysterious.  But  we  are  sure  from  the  perfections 
of  God,  that  he  is  carrying  on  some  wise  and  regular 
design  through  the  whole,  worthy  of  himself. 

Again,  the  providence  of  God  is  most  holy  and  just. 
His  judgments  indeed  are  often  inscrutable ;  his  way  is 
frequently  in  the  sea,  so  that  his  footsteps  are  not  to  be 
traced  by  the  most  piercing  eye,  nor  his  designs  to  bo 
fathomed  by  tlie  most  penetrating  mind.  Yet  certain  it 
is,  that  "  God  is  righteous  in  all  his  ways,  and  holy  in 
all  his  works."  Though  sentence  against  an  evil  woi'k 
is  not  speedily  executed ;  though  the  wicked  are  some- 
times cloathed  in  purple,  while  the  righteous  mourn : 
though  ambition  sometimes  treads  down  the  humble,  and 
avarice  grinds  the  poor ;  though  cruelty  sometimes  op- 
presses tlie^  innocent,  and  revenge  riots  in  blood ;  yet  in 
the  day  of  firsal  retribution,  it  will  be  found,  that  "  the 
judge  of  all  the  earth  hath  done  right,"  and  *^  that  the 
eyes  of  the  Lord  hath  run  to  and  fro  througliout  the 
wholiB  earth,  to  shew  himself  strong  in  behialf  of  them* 
wb^se  heart  is  perfect  towards  him.** 

AITXICATION. 

i.  Is  there  then  not  only  ageneraJ,  hut  also  a  parlicnlar 
Frovidence  exer^cised  over  the  world  *?  How  reasonahk 
and  becoming  is  prayer  to  the  Governor  of  the  unirerse'J 

Whatever  conviction  we  might  liave  of  the  glory  and 


HXPIiAIXED  AND  PllO Villi.  37 

perfections  of  God,  yet  we  could  have  no  sufiieient  eii- 
CQiiragenient  to  prayer,  witliout  a  belief  of  liis  provi- 
dence. For  to  what  purpose  should  we  ask  the  bles- 
sing and  assistance  of  a  being,  however  great  and  power- 
ful, if  lie  did  not  concern  himself  with  the  affairs  of  oui* 
world  ?  But  on  the  other  hand,  if  a  being  of  the  most 
perfect  wisdom,  power,  and  goodness,  the  maker  and 
Lord  of  heaven  and  earth,  be  also  the  constant  director, 
and  never-failing  guardian  of  every  creature  he  lias 
formed,  to  whom  should  they  fly  for  relief  in  seasons  of 
distress,  but  to  this  almighty  friend?  Prayer  is  a  duty 
of  naturai  as  well  as  of  revealed  religion,  and  the  means 
tliat  God  has  appointed  for  deriving  from  him  the  vari- 
ous blessings  that  we  need.  It  never  was  designed  io 
inform  God  of  what  he  did  not  know  before,  or  to  pre- 
vail with  him  to  alter  his  immutable  determinations. 
*<  For  known  unto  God  are  all  his  woi'ks  from  the  be- 
ginning; and  he  is  of  one  miad,  and  who  can  turn 
Inm  ?"*  But  duty  is  ours,  and  while  we  are  found  in 
the  Avay  of  God's  appointment,  we  have  reason  to  expect 
tlie  divine  concurrence  and  assistance.  So  that  the  doc- 
trine of  a  divine  providence  enforces  our  obligations  to 
prayer,  by  discovering  the  use  and  propriety  of  it.  It 
is  a  proper  expression  of  our  dependence  and  gratitude, 
it  promotes  the  noblest  sentiments  and  dispositions,  rai- 
ses our  thoughts  and  affections  to  heaven,  unites  our 
spirits  to  God,  is  the  evident  means  of  peace  and  hap- 
piness to  our  souls,  and  has  been  the  perpetual  delight 
and  practice  of  every  pious  person  in  all  ages  of  the 
world,  auvl  what  no  good  man  dares  or  desires  to  restraiji. 


,>8  A  PARTICliAK  DIVINE  PROVIDENCE 

:.  The  doctrine  of  divine  providence  rebukes  the  anxious 
solicilndc  of  good  men  about  future  events,  and  lays  a 
firm  foundation  for  trust  and  cortfidence  in  God, 

Tliat  good  rrtcn,  vvlio  believe  that  God  governs  the 
world,  that  all  things  are  under  his  immediate  eye,  and 
that  he  takes  care  of  his  children,  and  will  do  what  is 
best  for  them,  should  nevertheless  be  perplexed  Avith 
anxious  fears  about  future  events,  is  indeed  unworthy 
their  character,  a  sinful  distrust  of  divine  providence^ 
and  dishonorable  to  God  and  their  profession  of  Chris- 
tianity. For  what  more  solid  considerations^an  be  ur- 
ged, to  fortify  and  confirm  the  mind  under  the  appre 
liension  of  approaching  evil,  tiian  this,  that  in  all  the 
mazes  and  changes  of  life,  they  are  under  a  divine  di- 
rection, that  the  most  gloomy  and  threatening  dispensa- 
fions  are  v*isely  ordered  to  promote  their  best  interests 
upon  the  whole ;  •*  and  tliai  all  tilings  shall  w ork  to- 
gether for  their  good  ?-'  Let  us  then  leave  the  govern- 
ment of  the  world  to  liim,  who  alone  is  equal  to  the 
mighty  work,  and  cast  the  care  of  our  souls  and  our 
bodies  on  him,  who  careth  for  us. 

.>.  Let  us  he  exhorted  to  review  rvith grut'iLude  the  'parti- 
cular instances  cf  the  divine  favor  in  the  dispensation!^ 
of  hi3  providence  towards  ns. 

Let  us  consider  the  several  stages  of  o^r  life,  and  the 
particular  mercies  we  have  received  in  each.  Who, 
my  friends,  nursed  our  helpless  infancy,  directed  ou)' 
-iddy  youth,  or  supports  the  feeble  age  ?  who,  but  that 
God,  who  gave  us  being,  and  who  is  willing  to  be  our 
-uide  till  death  ?  Let  us  recollort  the  mercies  that  have 


EXPiALVED  AXD  ]?HOVEU.  39 

crowned  our  endeavors  to  do  good,  that  have  been  con- 
ferred in  ausAver  to  our  prayers,  either  for  the  removal 
of  some  sore  affliction,  or  for  the  obtaining  some  wish- 
ed for  blessing.  Let  us  call  to  mind  the  extraordinary 
occurrences  that  we  have  met  with,  on  which  our  great- 
est comfort  and  usefulness  possibly  depends.  Let  us 
review  the  supports  and  consolations  we  have  received 
under  pressing  difficulties,  and  the  circumstances  of  al- 
leviation that  have  attended  our  sorrows.  Let  us  also 
consider  how  rich,  how  free,  hoAV  suitable,  how  season-^ 
able  the  mercies  of  our  prosperity  have  been  ',  and  let 
us  not  despise  our  present  blessings,  because  they  are. 
common  or  long  enjoyed.  And  above  all,  let  us  not  for- 
get our  spiritual  mercies  5  the  kind  and  gracious  things 
that  God  has  done  for  our  souls.  Let  us  review,  with 
devout  gratitude  and  high  delight,  the  means,  the  time, 
the  instruments,  or  the  happy  occasions,  that  first  awa- 
kened us  into  consideration,  and  that  led  us  to  God.  In 
a  word,  let  us  make  wise  reflections  on  these  things,  at- 
tend to  the  voice  of  God  in  all  his  i)rovidential  dispen- 
sations,  submit  to  his  will  in  all  things,  and  aspire  ^fter 
that  state  of  light  and  perfection,  where  the  mysteries 
of  providence  shall  never  more  perplex  us. 

i.  And  let  Its  ever  rememher,  that  *•  Jesus  Christ  is  exalt- 
ed to  he  head  over  all  thivgs  for  the  church,'  Tht 
adminlstvation  of  the  Mngdoms  of  nature  and  of  grace 
is  committed  into  his  hands  as  a  reward  of  his  volun- 
tary sufferings. 

*•  Ail  power  is  given  him  in  heaven  and  in  earth,  and 
he  rules   with  universal  dominion  over  all  his  crea 
tures."     Angels,  men  and  devils  are  under  his  absolute 


iU  A  PAKTlt'LlAR  DIVIDE   PIlOVlDE]St.E 

controiil.  Let  us  then  submit  to  him  as  our  Loid  and 
governor,  and  trust  in  liis  almighty  protection.  He 
tliat  triumphed  over  all  his  enemies,  av hen  he  hung  up 
on  the  accursed  tree,  cannot  want  power  to  save  to  the 
uttermost,  all  (hat  come  unto  God  through  him;  and 
he  that  died  to  save  us  from  ruin,  cannot  want  a  dispo- 
sition to  communicate  to  his  children  those  gifts,  which 
he  received  a  power  to  bestow  upon  his  triumphant  as- 
cension to  heaven.  Let  us  then  constantly  depend  on 
his  prevalent  intercession  for  every  necessary  blessing, 
and  guard  against  every  thing  that  might  provoke  him 
to  withdraw  his  protection.  Let  us  be  persuaded  to 
adhere  to  his  cause  and  interest  in  every  circumstance 
of  life,  and  approve  ourselves  as  his  faithful  servants 
until  death.  For  happy  are  those  who  arc  the  care  of 
this  almighty  and  compassionate  Saviour.  And  let  those, 
who  will  not  have  him  to  reign  over  tltem,  who  persist 
in  their  rebellion  against  him,  who  neglect  his  wise  and 
good  commands  and  who  are  at  no  pains  to  bring  down 
every  high  thought  that  exalteth  itself  against  the  do- 
minion of  Christ,  remember  their  perilous  situation  and 
their  dreadful  doom,  when  this  universal  king  shall  de- 
scend in  clouded  majesty,  "  to  take  vengeant^e  on  all 
them  that  know  not  God  and  obey  not  the  gospel  of  his 
Son.''  And  let  us  all  bow  to  hh  supreme  authority 
and  subnut  to  (he  sceptre  of  his  grace,  complying  witli 
the  equitable  terms  of  the  gospel  covenant,  imitating 
his  exemplary  conduct,  depending  upon  his  grace  and 
protection,  and  paying  an  unreserved  subjection  and 
universal  regard  to  all  his  injunctions.  Thus  we  uiay 
depend  upon  his  protection  through  all  the  storms  o^ 
life,  until  we  arc  brought  to  reigu  with  him  in  glory. 


SERMON  III. 

KNOWING  THE  GOD  OF  OUR  FATHERSc 

i.  CHRON.  XXVIII,  9. 

^itid  tilou  Solomon,  my  son,  know  thou  the  God  of  thj 
father,  and  serve  him  with  a  perfect  heart  and  a  ivil- 
ling  mind :  for  the  Lord  searcheth  all  hearts,  and  un- 
derstandcth  all  the  imaginations  of  the  thoughts :  if 
thou  seek  him,  he  will  be  found  of  thee;  hut  if  thou 
forsake  him,  he  will  cast  thee  off  forever. 

The  -works  of  creation,  and  especially  the  sacred 
oracles  of  truth,  represent  the  adorable  God  to  us,  as  a 
being  infinitely  perfect  and  all-sufficient,  and  the  unwast- 
ing  source  of  life  and  happiness.  And  he  has  assured 
us,  that  an  interest  in  his  favour,  through  the  merits  of 
the  blessed  Redeemer,  is  the  only  safe  foundation,  on 
which  we  may  build  our  hopes  of  happiness  both  here  and 
hereafter.  And  further  to  encourage  us  in  the  quest  of 
that  happiness,  for  which  we  so  ardently  thirst,  he  has 
not  only  directed  us  how  Ave  shall  seek  his  favor,  but  also 
excited  us  by  many  powerful  arguments,  addressed  to  the 
Yarious  springs  of  human  action.  When  David,  on  his 
approaching  dissolution,  was  about  to  lay  down  the  bur- 
den of  life  and  government,  he  addressed  his  son  in  the 
emphatical  words  which  we  have  read.  He  had  done 
much  for  Iho  honor  of  God  and  the  benefit  of  his  poo- 


Ii2  KXOWIXG  THE   GOD  Ot   OUR  lATIIEIl?r 

pIc,  in  the  active  part  of  his  life :  and  amidst  the  dis- 
tractions of  government,  the  cares  of  a  crown,  and  the 
grandeur  of  a  coui't,  he  maintained  such  a  suhlime  spirit 
of  piety  and  devout  intercourse  Avith  God  continually,  as 
is  scarcely  to  he  found  under  all  the  adtantages  of  a  pri- 
vate life.  This  is  evident  from  those  exalted  strains  of 
devotion,  which  are  transmitted  to  us  in  the  hook  of  the 
Psalms,  for  the  comfort  and  instruction  of  every  chris- 
tian. This  he  maintained  till  the  last,  and  resolved  to 
close  his  life  with  that  signal  act  of  piety,  the  huilding 
an  house  to  the  Lord,  which  the  immense  wealth  he  had 
acquired,  and  the  tranquility  he  then  enjoyed,  gave  hiia 
a  favourahle  opportunity  of  accomplishing.  And  aeeord- 
iiigly,  he  prepared  materials  for  the  work  in  great  ahun- 
danee  :  but  the  Lord  assured  him,  that  although  he 
approved  of  his  pious  resolution,  yet  the  honor  of  huild- 
ing the  temple  should  he  reserved  for  his  son ;  because 
he  was  a  man  of  war,  and  had  shed  blood.  However, 
his  heart  was  so  much  set  upon  the  work,  that  lie  as- 
semlded  the  princes  of  Israel,  and  addressed  them  with 
ihe  greatest  condescension  and  aifection  on  the  impor- 
tant affairs  of  religion  and  government ;  and  then  in  the 
hearing  of  the  multitude,  he  turned  to  his  son,  and  deli- 
vered his  last  solemn  charge  to  him  in  the  words  of  th© 
text.  "  And  thou  Solomon  my  son,  know  thou  the  God 
of  thy  father,  and  serve  him  w  ith  a  perfect  heart  and  a 
willing  mind;"  and  then  he  enforces  the  solemn  exhor- 
tation with  the  folloAving  arguments  :  **  For  the  Lord 
seareheth  all  hearts,  and  understandeth  all  the  imagina- 
tions of  the  tlioughts  :  if  thou  seek  him  he  will  be  found 
of  thee;  but  if  thou  forsake  him,.  h«  will  cast  thee  ofi^* 
forever/* 


KNOWIJSTG  THE   GOD  0¥  OL'R  FATHEr.3.  43 

jVow,  altlioiigli  this  judicious  and  Aveighty  advice  was 
given  to  Solomon,  yet,  '*  because  Avliatsoever  was  writ- 
ten afore  time,  was  written  for  our  instruction,"  it  may 
with  equal  propriety  be  addressed  to  every  one  of  us 
in  this  assembly.  We  shall  therefore,  in  improving  this 
portion  of  sacred  Avrit  for  our  advantage,  endeavour, 
through  divine  assistance^  to  sliew, 

I.  What  we  are  to  imderstand  by  knoAving  the  Lord. 

XI.  AVhat  is  implied  in  serving  the  Lord. 

JIL  In  what  manner  Ave  shall  serve  him. 

lY,  The  force  of  the  arguments  mentioned  in  the  text, 
to  excite  us  to  comply  Avith  tlie  advice  to  knoAV  and 
serve  the  Lord. 

I.  What  is  implied  in  knoAving  the  Lord, 

1.  To  know  God  implies  in  it  a  firm  and  nnslia'kcn  hdicf 
of  his  existence. 

This  lies  at  the  foimdation  of  all  religion  :  "  for  ayIio- 
Boever  comes  imto  him  must  belicAe,  that  he  is;-*  that 
there  is  such  a  glorious  being  as  God  in  the  uniAcrse, 
Avho  is  the  original  cause  of  ca  ery  other  being ;  and  is 
therefore  uncreated,  eternal  and  independent.  Witliout 
the  supposition  of  such  a  being,  there  ncAcr  could  ha^e 
been  any  other  existence ;  unless  it  could  be  said,  that 
something  could  make  itself,  or  act  before  it  had  any 
existence,  or  Avas  in  a  capacity  of  acting.  But  this  is  such 


ii  KNOWING  THE  liOD  «!'  OLE  FATilEKS. 

a  glaring  absurdity  to  reason  and  comiuoii  sense,  that 
it  cannot  be  admitted ;  and  therefore,  there  must  be 
some  being  who  is  the  original  cause  of  all  otliers,  and 
must  of  consequence  be  eternal  and  independent,  as  he 
could  not  make  himself.  The  whole  creation  around  us 
teach  us  this  fundamental  point ;  and  a  divine  rcAcla- 
tion  supposes  and  confirms  the  belief  of  it.  As  the  apos- 
tle justly  reasons,*  "  The  invisible  things  of  God  from 
the  creation  of  the  world,  arc  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal 
power  and  godhead."  Would  avc  then  know  God,  we 
must  have  our  minds  deeply  impressed  Avitli  a  sense  of 
this  fundamental  article,  that  there  is  an  original  cause 
of  all  tilings,  who  has  made,  and  still  superintends  the 
affairs  of  the  universe.  And  we  must  not  have  only  a 
bare  speculative  belief  of  this  important  and  essential 
truth,  but  also  such  a  lirm  and  steady  persuasion  of  it, 
as  shall  powerfully  affect  our  hearts  and  lead  us  to  such 
practical  regards  to  him,  as  the  relation  in  which  we 
stand  to  him  requires.  This  brings  me  to  add,  that, 

3.  To  know  God  implies  in  it,  that  wc  endeavour  to  form 
just  a7id  hecoming  apprehensions  of  his  adorahle  per- 
fections. 

And  in  order  to  this,  we  must  be  careful,  tliat  we  do 
not  think  of  him  in  a  manner  unworthy  of  him,  or  in- 
jurious to  his  perfections ;  and  should  diligently  attend 
to  the  discoveries  he  has  made  of  himself,  in  creation, 
providence,  and  the  revelation  of  his  will.     It  is  but  too 

*Iiom.  I,  ^0. 


KNOWING  THE  GOD  OF  OUR  rATUEESc  45 

common  with  christians,  Avho,  notwithstanding  acknow- 
ledge, tiiat  God  is  possessed  of  all  possible  perfection, 
to  represent  him  in  such  a  light,  and  to  speak  of  him  in 
suc]i  a  manner  as  is  Jionorahle  to  his  nature,  andineoii- 
sistent  witli  his  perfections.  But  to  avoid  this,  we  ought 
always  to  remember,  that  whatsoever  argues  imperfec- 
tion in  man,  should  never  in  the  most  distant  resem- 
blance, be  ascribed  to  tlie  ever  blessed  God.  For  in- 
stance, a  fondness  for  show  or  external  pomp  and  gran- 
deur, is  a  weakness  in  man,  which  we  should  never  as- 
cribe to  God,  by  imagining  that  he  is  more  acceptably 
worshipped  in  statel/  temples  and  magnificent  edillces, 
than  in  any  other  place  ;  or  with  costly  rites  and  cere- 
monies, or  pompous  forms,  than  in  any  other  manner. 
As  if  the  supreme  maker  of  heaven  and  earth,  and  only 
-proprietor  of  the  universe,  delighted  in  a  beautiful  and 
elegant  structure,  and  was  therefore  best  pleased  with 
the  worship  performed  there,  when  he  has  assured  us, 
that  he  is  acceptably  worshipped  only  in  spirit  and  truth, 
and  that  his  proper  temple  is  an  humble  heart.  Again* 
cruelty,  rigor,  and  injustice,  are  criminal  and  detestable 
qualities  in  men ;  and  tlierefore  we  cannot,  without  trem- 
bling, hear  others  attribute  to  the  best  of  beings,  any 
thing  that  has  the  least  appearance  of  that  which  is  so 
contrary  to  his  nature  ;  especially  when  we  consider  in 
how  many  amazing  instances  he  has  magnified  his  amiable 
attributes  of  benignity,  love  and  mercy.  Those,  who 
murmur  and  repine,  when  they  are  involved  in  trouble 
and  calamity  of  any  kind,  or  are  discontented  with  the 
condition,  in  which  his  providence  has  placed  them, 
should  seriously  consider,  whether  they  are  not  forming 
unworthy  conceptions  of  God,  and  representing  hini  as 


•i6  K.\OWiXG  THE  GOD  OF  OVE  FATHERS. 

if  he  had  cast  ofT  all  paternal  afTcction  lor  thciii.  Awl 
thus  also,  do  tliosc  form  injurious  and  dishonorable  ap- 
prehensions of  God,  Avho  secretly  complain  of  the  rigor 
and  severity  of  his  holy  and  goodf^law,  or  imagine  that 
lie  has  laid  them  under  unnecessary  restraints.  And  on 
the  other  hand,  we  must  not  dare  to  imagine,  that  tlie 
righteous  judge  of  all  the  earth,  is  so  imobservant  and 
regardless  of  the  affronts  and  dishonors  that  are  done  to 
his  name  by  his  creatures,  that  he  >viil  always  hear  with 
their  prcfaneness  and  provocations.  His  mercy  and  pa- 
tience are  indeed  amazingly  great,  and  infinitely  beyond 
any  thing  we  can  see  in  man ;  yet  they  arc  always  ex- 
ercised in  conjunction  with  the  honor  of  his  wisdom  and 
the  rectitude  of  his  government.  And  therefore,  how- 
ever sinners  may  deceive  themselves,  and  take  encou- 
ragement to  proceed  or  to  continue  in  sin,  from  the  un- 
bounded compassion  and  mercy  of  God:  jct  they  may 
certainly  expect  a  punishment  adequate  to  their  offences, 
if  they  do  not  repent  and  amend  their  ways.  Therefore, 
if  Ave  would  know  God,  all  such  injurious  apprehensions 
of  liim  ought  particularly  to  be  avoided. 

Villi  this  is  not  all ;  we  should  ever  maintain  on  our 
jiiinds  such  honorable  and  exalted  sentiments  of  him,  as 
should  naturally  arise  from  a  steady  attention  to  the 
discoveries  he  has  made  of  iiimself  in  creation,  and  pro- 
vidence', and  in  the  revelation  of  his  will.  A  diligent 
and  attentive  survey  of  the  wonderful  works  of  God, 
tends  to  lead  our  minds  to  the  great  uncreated  original 
of  ail,  and  to  fill  us  with  admiring  and  adoring  thoughts 
of  his  unlimited  power,  his  incomprehensible  wisdom, 
and  unbounded  goodness.     This  brought  the  enraptured 


KlfOWING  THE  GOD  Or  OUR  FATHERS.  47 

Psalmist  (viii,  1.)  to  cry  out,  "  O  Lord,  our  Lord,  how 
excellent  is  thy  name  in  all  the  earth,  who  hast  set  thy 
glory  ahove  the  heavens." 

Again,  the  conduct  of  divine  providence  is  another  open 
volume  in  which  we  may  read  mucli  of  the  adorable  attri- 
butes of  God.  He  often  discovers  himself,  not  only  in 
his  severer  dispensations,  and  in  the  judgments  which 
he  executes,  but  also  in  the  mercies  and  blessings  which 
he  dispenses  with  a  liberal  hand  among  his  creatures. 
And  did  wc  carefully  observe  the  nature,  importance, 
and  seasonableness  of  these,  together  w  ith  the  manner 
in  which  they  are  conveyed  tons,  we  should  often  disco- 
ver very  plain  and  aifecting  marks  of  a  divine  hand,  to 
excite,  assist,  and  direct  our  devotion.  But  the  most 
clear  and  comprehensive  method,  in  which  God  has  eon- 
descended  to  discover  his  adorable  perfections  to  us,  is 
the  revelation  of  his  will,  and  particularly  of  the  gospel. 
There  they  are  displayed  in  the  most  perfect  harmony ; 
there  tliey  shine  with  the  fairest  and  most  attractive 
lustre.  This  is  the  glorious  scheme  in  which  the  de- 
mands of  unbounded  mercy  and  goodness  are  satisfied, 
<ind  perfectly  reconciled  with  his  unchangeable  veraeity 
and  the  honor  of  his  government.  Here  '*  mercy  and 
truth  are  met  together,  and  righteousness  and  peace 
have  kissed  each  other.''^  Therefore,  in  seeking  the 
knowledge  of  God  from  his  word,  and  in  forming  ho- 
norable conceptions  of  liim,  we  should  consider  the  re- 
presentation of  his  perfections  made  to  us  in  the  blessed 
i^edceinor.  ♦*  who  is  the  brightness  of  the  fatlicr's  glory 


LXXXV. 


I 


i^  KXOWIiNG  THE   GOU   OV  OUR  TATHERS. 

and  the  express  image  of  his  person."  And  we  should 
diligently  eonipare  the  several  representations  he  there 
makes  of  himself,  together,  that  we  may  see  the  united 
glory  of  his  perfections,  their  entire  harmony  and  con- 
sistency, and  the  additional  lustre  reflected  upon  each 
other  ;  and  that  we  may  not  magnify  one  attribute  at 
the  expcnee  of  another,  and  thus  form  unworthy  and 
injurious  conceptions  of  God, 

'•  Undeified  by  our  opprobrious  praise."  Young. 

,3.  To  know  God,  further  impUes  in  itf  that  we  frequently 
meditate  on  Ms  adorable  jmfections,  until  our  hearts 
are  de€i)li)  impi^essed  thereby. 

How  ever  just  and  honorable  our  sentiments  of  God 
are,  yet  if  we  do  not  frequently  meditate  on  his  adora- 
ble perfections,  until  our  hearts  and  consciences  come 
under  the  influence  of  them,  we  cannot  be  said  to  know 
God  in  the  sense  of  our  text.  The  great  design  of 
knowledge  is  not  barely  to  enlarge  the  understanding 
and  enlighten  the  mind,  but  also  to  direct  the  practice 
and  to  mend  the  heart.  And  any  other  knowledge  of 
God,  that  does  not  produce  those  correspondent  practi- 
cal regards,  which  are  due  to  him,  and  that  does  not 
excite  us  to  glorify  him  as  God,  can  answer  no  valua- 
ble end.  Would  we  therefore  study  to  know  the  Lord, 
in  t!ie  sense  of  our  text,  we  must  often  contemplate  his 
adorable  perfections,  until  our  hearts  are  filled  with 
suitable  sentiments  of  love,  gratitude,  veneration,  con- 
fidence, humility  and  the  like.  We  should,  for  instance, 
oiteu  contemplate  his  almiglity  power,  Witli  God  no- 
thing is  impossible,  but  what  includes  a  contradiction 


KXOWIA^G  THE  GOD  OF  OUR  FATHERS.  ^9 

in  itself,  or  would  shew  liirn  to  be  weak  and  imperfect 
to  accomplish  it.  I  know,  (says  Job,  42,  2,)  that  thou 
canst  do  every  thing.  He  has  spoken  every  thing  into 
existence,  and  he  upholds  and  governs  universal  nature 
by  the  same  almighty  word  of  his  power.  And  can  any 
thing  be  too  hard  for  him,  who  has  given  and  still  con- 
tinues to  give  such  amazing  discoveries  of  his  power  ? 
Do  we  then  believe  that  God  is  a  beiag  of  almighty 
power  and  incomppehensible  majesty  ?  With  what  hum- 
ble reverence  should  we  always  adore  him  ?  O  !  who 
would  not  fear  that  tremendous  arm,  that  supports  the 
stupendous  fabric  of  the  universe,  that  is  able  to  pro- 
tect his  friends  and  servants  in  the  most  threatening 
dangers,  and  that  can  crush  his  enemies  in  an  instant 
to  the  lowest  hell.  Now,  if  this  sentiment  of  the  Dei- 
ty does  not  inspire  us  with  an  habitual  reverence  of 
him,  it  has  not  its  proper  effect,  and  we  m^  be  justly 
said  not  to  know  him,  or  to  be  still  ignorant  of  that 
attribute  of  almighty  power. Again,  we  should  con- 
sider God  as  a  being  of  the  most  perfect  purity  and  iin- 
tainted  holiness,  infinitely  removed  from  all  possibility 
of  moral  defect  and  "  of  purer  eyes  than  to  behold 
iniquity  but  with  the  greatest  abhorrence."  And  his 
holiness  and  power  are  frequently  mentioned  together 
in  scripture,  to  teach  us  that  omnipotence  can  never  be 
exerted  in  any  way  unbecoming  the  moral  rectitude  of 
his  nature.  The  angels  of  God  are  represented  as  cry- 
ing out  with  the  profoundest  reverence  before  his 
throne,  «  holy,  holy,  holy,  Lord  God  Almighty."*  And 
we  should  dwell  on  the  solemn  thought  until  we  are  ex- 

*Rev.4,  8. 
H 


50  KA'OWliVG  TILK  GOD  OF  OUR  TATMERS. 

cited  to  aspire  after  a  greater  conformity  toliimiitthe 
temper  of  our  minds,  and  until  we  arc  humbled  in  the 
dust,  that  we  are  no  more  like  him.  Holiness  must 
transform  us  into  the  divine  likeness,  before  we  can  be 
happy  in  his  everlasting  love.  But  O !  how  defective 
are  wc  in  that  very  thing,  which  constitutes  the  perfec- 
tion and  happiness  of  our  natures !  This  shoidd  lead  our 
thoughts  to  the  gracious  discoveries  of  the  gospel,  and 
the  method  which  God  has  proposed  to  recover  degene- 
rate creatures  to  holiness  and  happiness,  by  the  medi- 
ation of  his  son  and  the  grace  of  his  holy  spirit.  Thus 
we  should  think  of  the  holiness  of  God,  if  we  desire  to 

know  him  as  he  is. Again,  we  should  consider  him 

as  a  being  of  the  most  unerring  and  unsearcliahle  ivis- 
doin,  who  discerns  and  uses  the  best  means  to  accom- 
plish the  best  ends.  He  is  the  only  wise  God,  and  all 
the  operations  of  his  providence  and  grace  are  conduct- 
ed with  the  same  exquisite  skill  and  unsearchable  wis- 
dom, which  was  at  first  manifested  in  the  formation  of 
all  things.  And  "  the  wisdom  of  the  world,"  who  are 
so  miserably  mistaken  in  the  great  end  they  should  pur- 
sue, and  in  the  means  they  use  for  the  accomplishment 
of  it^  ^*  is  foolishness  with  God^"  Would  we  then  know 
God;  the  contemplation  of  his  wisdom  should  lead  us 
to  depend  upon  him  for  that  wisdom  which  we  need, 
and  which  he  giveth  liberally  to  those  that  ask  it.  For 
he  that  truly  knows  the  Lord,  will  not  lean  or  trust  t® 
his  own  understanding,  but  will  trust  in  the  Lord,  ia 
whose  wisdom  he  sees  his  own  folly,  and  the  folly  of  all 

the  ways  and  wisdom  of  wordly-minded  men. Again, 

we  should  often  consider  God  as  a  being  of  inrhlahU 
>ruth  and  fidelity ^  who  ^\ill  certainly  fulfil  all  the  gra 


KNOWING  THE  GOD  OF  OUE  FATHERS.  ^l 

<ious  and  refreshing  promises  he  has  made  to  his  ser- 
vants, and  will  execute  all  the  dreadful  threatenings  lie 
has  denounced  against  his  incorrigihle  enemies.  He 
will  never  suffer  his  faithfulness  to  fail ;  for  "  he  is  not  a 
man,  that  he  should  lie,  nor  the  son  of  man  that  he 
should  repent/'  And  if  we  would  truly  know  God  to 
any  vakiahle  purpose,  we  should  dw«ll  on  this  thought, 
until  we  were  estahlished  in  a  firm  and  unshaken  belief 
of  whatsoever  he  l«s  promised  or  thix?atened  ;  notwith- 
standing the  difficulties  that  some  of  his  providential 
dealings,  which  the  weakness  of  our  understandings  pre- 
vent our  comprehending,  may  throw  in  the  way  of  sucli 
a  belief.  For  every  man,  whose  life  and  character  is 
a  contradiction  to  his  faith,  does  in  effect  jnake  God  a 
liar ;  and  whatever  he  may  profess  to  believe,  yet  his 
conduct  evidently  shews  that  he  does  not  in  reality  be- 
lieve, that  God  will  ever  accomplish  what  he  has  promi- 
sed or  threatened.  And  on  the  other  hand,  if  we  arc 
firmly  persuaded  that  God  is  most  faithful  and  true,  we 
shall,  in  virtue  of  that  faith,  receive  all  the  sacred  de- 
elarations  of  his  word,  and  readily  submit  our  practice 

to  them. Agaiuj  would  we  rightly  know  the  LoihI, 

we  should  often  meditate  upon  his  impartial  jiisticCf 
which  disposes  him  <'  to  render  to  every  one  accordhig  to 
his  ways,  and  according  to  the  fruit  of  his  doings,"  and 
which  will  at  length  take  place  of  his  patience  and  for- 
bearance, and  be  conspicuously  displayed  in  the  condem- 
nation of  those  incorrigible  sinners,  whom  all  the  me- 
thods of  his  grace  and  mercy  could  n.ot  reclaim.  The 
thought  should  ever  dwell  in  our  minds,  that  however 
the  righteous  jiuige  of  all  the  earth,  may  suffer  pre- 
sumptuous sinners  to  pass  unptunished  in  this  world,  tA 


5^  KKOWINti  THE  GOJU   OF  OVU  lATHER.^. 

answer  some  important  ends  of  liis  moral  government  $ 
yet  t]ie  day  will  certainly  come,  when  the  impenitent 
offender  shall  not  be  able  to  stand  in  judgment,  "  but 
s]iall  ])e  turned  into  hell  Avith  all  the  nations  that  for- 
get God."  And  this  consideration  should  make  us 
afraid  of  offending  him,  and  prevent  our  taking  encou- 
ragement to  set  our  hearts  to  do  evil,  because  "  sentence 
against  a  wicked  work  is  not  executed  speedily."  This 
will  certainly  be  our  temper  and  conduct  in  some  good 
degree,  if  we  rightly  know  the  Lord.  For  certain  it  is, 
that  those  are  the  persons  who  know  not  God,  that  have 
not  his  fear  before  their  eyes.  Whatever  pretensions 
they  make  to  the  knowledge  of  God,  they  evidently 
shew  by  tlieir  conduct,  that  they  are  ignorant  of  him. 
To  mention  no  more  instances,  we  should  consider  God 
as  a  being,  whose  nature  is  love,  whose  delight  is  mercy, 
and  wliose  glory  is  his  goodness;  who  communicates 
all  that  is  excellent  and  lovely  to  every  thing  we  love, 
from  whom  all  happiness  springs,  in  whom  all  moral 
excellence  and  perfection  unites,  the  source  and  centre 
of  universal  good.  We  should  often  contemplate  the 
infmite  compassion  and  benignity  of  his  nature,  which 
lie  has  so  amazingly  discovered  in  the  works  of  crea- 
tion and  providence,  and  especially  in  the  redemption 
of  an  apostate  world  by  the  death  of  his  son  ;  in  which 
glorious  transaction  he  has  opened  to  us  the  unsearcha^ 
ble  depths  of  his  mercy  and  love.  His  distinguishing 
love  and  goodness  should  be  the  delightful  theme  of  our 
meditations,  until  our  hearts  are  filled  with  gratitude 
and  our  lives  with  praises.  For  hereby  we  discover 
that  we  know  the  Lord,  when  we  love  him  with  all  our 
heart,  and  delight  to  converse  with  him  in  prayer  and 


KNOWING  THE  GOD  OF  OUR  FATHErvS.  vA 

meditation.      For  he  that  loves  God  most,  must  cer- 
tainly know  him  best. 

i^.  To  know  the  Lord  further  impUeg  in  it,  that  we  dc- 
liheratelij  and  cordially  choose  him  for  our  God  and 
'portion. 

This  is  a  natural  consequence  of  that  high  esteem  and 
veneration,  which  should  arise  from  tlie  contemplation 
of  God  as  a  being  possessed  of  every  moral  perfection ; 
and  from  tlie  expectations  of  happiness  which  are  sug- 
gested to  the  mind  from  having  such  a  being  engaged 
in  our  favour.  A  mind  rightly  disposed,  will  esteem  real 
excellence,  even  where  there  is  no  expectation  of  inter- 
est :  But  it  gives  new  life  and  vigour  to  our  affections, 
Avhen  we  can  consider  the  object  of  them  as  not  onlv 
excellent  and  amiable  in  itself,  but  also  conducive  to 
our  happiness  ;  and  the  more  it  is  suited  to  our  advan- 
tage, the  more  closely  will  our  affections  be  united  to  it. 
Hence,  he  that  knows  the  Lord,  is  brought  to  choose  him 
for  his  portion  and  happiness,  and  to  cry  out  with  the 
Psalmist,  "  whom  have  I  in  the  heavens  but  thee  ?  and 
there  is  none  upon  the  earth,  that  I  desire  beside? 
thee."  He  is  convinced  that  all  the  enjoyments  of  this 
world,  all  its  riches,  its  honors  and  pleasures,  are  not 
sufficient  to  answer  his  enlarged  and  immortal  desires ; 
and  as  he  feels  an  ardent  thirst  of  something  beyond  the 
narrow  limits  of  time,  of  an  happiness  commensurate  io 
a  never-ending  existenee ;  he  fixes  on  God  alone  as 
the  everlasting  portion  of  his  inheritance.  Without 
an  interest  in  his  favor,  which  is  life,  and  in  his  lov- 
ing  kindness,  which  is  better  than  life,  he  cannot  but 


5^  KNOWING  Tll-E  GOD  OF  OIK  FATHERS. 

account  himself  poor  and  wrctelied,  though  surround- 
ed with  every  worldly  comfoi't  Because  lie  knows 
that  these  things  will  desert  liim  in  the  solemn  hour  of 
his  dissolution,  and  leave  him  destitute  of  comfort  and 
support,  when  he  stands  in  the  greatest  need  of  their 
assistance.  But  he  knows  tliat  his  God  will  never  leave 
nor  forsake  him,  when  involved  in  trouhle  or  danger : 
but  will  strengthen  him  in  the  last  conflict  of  life,  will 
crown  him  with  victory  over  all  his  spiritual  enemies, 
and  will  conduct  him  safely  to  the  regions  of  endless 
Joy  and  happiness.  This  engages  him  to  desire,  that 
God  would  be  his  reconciled  God,  and  that  he  might 
])0  made  a  partaker  of  his  pardoning  mercy  and  cove- 
nant love.  And  because  the  favor  of  God,  according 
to  the  constitution  of  the  gospel,  is  only  to  be  obtained 
through  an  interest  in  the  righteousness  and  merits 
of  his  son ;  he  cordially  acquiesces  in  that  glorious 
scheme  of  salvation  and  receiyes  Christ  in  all  his  cha- 
racters and  offices ;  looking  upon  him  as  *<  the  chief 
among  ten  thousand  and  altogether  lovely ;"  and  pre- 
ferring a  title  to  the  benefits  of  his  purchase  above 
every  worldly  consideration.  And  as  he  chooses  salva- 
tion tlirougli  tiie  atonement  of  the  great  mediator,  he 
also  desires  to  be  sanctified  by  the  spirit  of  grace,  and 
to  be  made  holy  as  God  is  holy,  that  he  may  be  prepar- 
ed for  ihe  enjoyment  of  his  favor.  This  is  all  his  salva- 
tion and  ail  his  desire ;  tliis  he  esteems  Vac  one  thing 
neciJfuL  and  is  therefore  willing  to  part  with  every 
thing  that  he  holds  dear  in  life,  when  it  stands  in  com- 
petition with  the  i^ivor  and  friendship  of  God.  The  lan- 
guage of  him  that  truly  knows  the  Lord  in  the  sense  of 
fOm*  text,  is,  Let  unthinking  mortals  address  themselves 


BJfOWIXG  THE  GOD  OF  OU»  FATSERS.  5j 

to  all  the  vain  amusements  of  this  world,  and  enquire 
with  an  anxious  solicitude,  who  will  shew  us  any  good  ; 
let  them,  with  the  luxurious  monarch  of  old,  propose  a 
reward  to  any  that  could  invent  a  new  pleasure :  yet  the 
language  of  my  heart  shall  be,  <•  Lord  lift  thou  up  the  light 
of  thy  countenance  upon  me."  This  puts  more  joy  and 
gladness  into  my  heart,  than  they  can  ever  expect  from 
the  most  plentiful  increase  of  their  corn,  and  wine,  and 
oil.  Let  them  dress  up  to  themselves  an  imaginary 
happiness,  with  all  the  colourings  of  an  over  heated 
fancy,  and  then  pursue  the  airy  pliantom  that  is  con- 
stantly eluding  their  eager  grasp.  I  envy  them  not  of 
their  labor  or  pleasure :  I  know  the  Lord  to  better  pur- 
pose, and  I  have  not  thus  learned  Christ  the  redeemer. 
I  am  bomid  for  the  eternal  world,  and  am  pursuing  an 
liappiness,  which  both  reason  and  revelation  assure  me, 
is  becoming  the  dignity  of  my  rational  nature  and  equal 
to  its  immortal  duration.  O  may  I  be  quickened  in  the 
icrvice  of  that  God  Avhom  I  choose  for  my  poi'tion  ;  and 
may  I  at  last  be  brought  to  the  ••  mansions  of  my  fa- 
ther's house,  even  that  house  not  made  with  hands, 
eternal  in  tlie  heavens."  This  brings  me  to  consider 
the  second  tiling  proposed,  viz. 

IL  What  we  are  to  imder stand  by  serving  the  Lord, 

If  we  would  serve  God,  we  mu*t  endeavour  to  live  in 
the  constant  discharge  of  every  duty  that  we  owe  to 
God,  our  neighbour,  or  ourselves ;  remembering,  *»'  that 
the  grace  of  God,  which  has  appeared  unto  us,  teaches 
us  to  deny  all  ungodliness  and  worldly  lusts,  and  to  live 
godly,  righteously,  and  soberly,  in  tliis  present  world." 


pO  KNOWING  THE  GOD  OF  OUR  FATHERS. 

We  are  not  serving  God,  while  we  can  allowedly  indulge 
ourselves  in  the  hahitual  omission  of  any  known  duty  or 
constant  violation  of  any  of  the  divine  commands.  God 
requires  the  whole  heart,  gives  no  toleration  for  the  least 
sin,  however  dear  it  may  be  to  us,  nor  Avill  he  admit  of 
a  rival  in  our  affections. 

1.  Serving  the  Lord  includes  a  careful  discharge  of  all 
the  duties  of  piety  which  we  owe  to  God,  whether  of  a 
private  or  public  nature. 

The  great  ends  of  the  private  exercises  of  devotion 
in  the  closet  and  family,  are  to  maintain  an  acquaintance 
and  correspondence  between  God  and  our  souls,  and  to 
recover  those  pious  frames,  and  to  recall  those  serious 
thoughts,  which  the  importunate  cares  and  pleasures  of 
the  world  are  apt  to  dissipate.  And  for  this  purpose, 
reading  the  scriptures  is  found  by  the  universal  experi- 
ence of  all  christians,  to  be  an  excellent  help.  The  sa- 
cred volume  is  able  to  make  us  wise  to  salvation,  and  is 
the  usual  means  which  the  holy  spirit  generally  makes 
effectual  for  the  conversion  of  sinners,  and  for  the  com- 
fort and  support  of  believers,  under  all  their  difficulties 
and  troubles.  We  are  not  to  imagine,  that  this  sacred 
agent  miraculously  conveys  any  new  truths  to  the  mind, 
different  from  what  he  has  already  revealed  in  his  word, 
but  he  only  engages  the  attention  and  powerfully  affects 
the  heart  with  the  reality  and  importance  of  those 
truths,  with  which  we  were  formerly  acquainted.  And 
believers  he  comforts  under  their  trials,  and  animates, 
and  assists,  and  strengthens  for  the  performance  of  duty, 
by  bringing  the  truths  of  his  word  to  their  remembrance. 


KNOWING  THE   GOD  OF  OLPv  lATHEKs.  57 

enlightening  tlieir  minds  to  understand  tliem,  and  ena- 
bling them  to  apply  the  various  promises  of  the  gospel 
for  their  refreshment  and  support.  Therefore,  if  v,e 
desire  to  be  ehanged  and  renewed  in  the  temper  of  our 
minds,  or  to  be  enabled  to  press  forward  in  the  service 
of  God  and  to  make  advances  in  the  spiritual  life,  we 
should  carefully  read  the  scriptures,  and  treasure  up  in 
our  hearts  the  principles  of  the  christian  religion  and  a 
rich  store  of  useful  knowledge  ;  and  possibly  it  may  be 
of  considerable  advantage  in  the  private  exercises  of 
piety  and  devotion,  to  choose  the  more  plain  and  practi- 
cal parts  of  the  scriptures ;  to  read  but  a  little  at  a 
time  ;  to  leave  off  when  the  attention  flags ;  and  above 
all,  to  read  with  a  view  of  having  our  hearts  warmed 
and  mended,  and  of  receiving  instructions  from  God. — 
And  to  reading  the  scriptures  we  should  join  meditationf 
and  consider  what  influence  the  several  truths,  which 
we  read,  have  upon  us,  to  correct  our  tempers  and  to 
reform  our  practice  :  For  personal  application  gives  life 
and  power  to  every  truth ;  and  without  it,  the  general 
knowledge  whicli  we  have,  makes  little  or  no  impres- 
sion upon  us.  TTe  should  consider  hoAV  we  are  affected 
with  the  great  and  interesting  subjects  of  death  and 
judgment,  heaven  and  hell,  the  immortality  of  the  soul, 
and  the  homage  due  to  the  adorable  God,  who  has  given 
us  life  and  all  things.  We  should  think  what  we  are 
likely  to  be  a  few  years  hence,  when  we  must  enter 
into  the  invisible  world ;  what  is  the  temper  of  our 
souls  now ;  what  preparation  we  have  made  for  heaven ; 
and  what  hope  we  have  of  an  interest  in  the  Redeemer. 
We  should,  in  our  private  retirements,  consider  the  sins 

to  which  we  are  peculiarly  exposed  from  our  constitu- 

I 


oh  KxVOAVlXG  THE  GOD  OF  OUR  FATHERS, 

tions,  our  circumstances,  or  employments  in  lifcy  and 
Avhat  advantages  vic  gain  over  tliem.  We  should  exa- 
mine whether  we  arc  going  hackward  or  forward  in  the 
road  to  glory ;  whether  we  are  more  Avatchful,  diligent 
and  active,  in  the  concerns  of  our  souls,  and  more  in 
earnest  in  the  service  of  God,  than  ever  we  have  heen : 
or  whether  we  are  not  degenerating  into  greater  forma- 
lity, lukewarmness,  and  indifference  in  duty.  We  should 
<onsider  what  sins  are  yet  to  be  repented  of,  what  eor^ 
ruptions  to  be  mortified,  what  graces  to  he  strength- 
ened, and  what  mercies  we  stand  in  need  of.  We  should 
survey  the  number  and  aggravations  of  our  sins,  that  a 
recollection  may  inspire  us  with  a  generous  disdain  and 
abhorrence  of  them,  with  an  unfeigned  contrition  and 
sorrow  for  th>em,  and  with  the  most  determinate  reso- 
lutions in  the  strength  of  Christ ;  to  forsake  every  false 
and  wicked  way,  and  to  turn  unto  the  Lord  with  all  our 
heart.  For  as  sin,  in  the  nature  of  things,  separates 
between  God  and  us,  and  obstructs  our  progress  in  tlic 
spiritual  life,  we  should  mourn  before  him  for  our  daily 
imperfections  and  miscarriages,  and  determine  to  ab- 
stain from  every  appearance  of  evil,  and  to  have  no 
more  to  do  with  the  unfruitful  works  of  darkness. — 
And  let  prayer  to  God  always  attend  these  exercises 
of  private  devotion.  He  is  the  autlior  of  every  good 
and  perfect  gift,  and  he  bestows  that  holy  spirit,  without 
whose  sacred  influences,  all  our  attempts  to  serve  him 
will  be  in  vain  :  for  **  without  him  we  can  do  nothing'* 
to  purpose  in  religion.  We  should  therefore  look  to  him 
ft>r  the  communications  of  his  grace,  to  change  and  re- 
new OUT  tempers,  to  suhdue  our  corruptions,  to  conquer 
niiv  enemies,  to  strengthen  us  ibr  every  incumbent  du^y^ 


Ki?f OWING  THE  GOD  OF  OUR  FATHERS.  59 

and  to  animate  us  to  "  fight  the  good  fight  of  faith,  that 
vfc  may  at  last  obtain  a  cro\Mi  of  life  and  glory."  For 
it  is  remarkable,  that  after  some  of  the  most  absolute 
promises  of  the  new  covenant  recorded,-^  "  to  take  away 
the  stony  heart,  and  to  give  us  hearts  of  flesh,*' &e.  thi^: 
solemn  declaration  follows  :  "  Thus  saith  the  Lord  God^ 
I  will  yet  for  this  be  enquired  of  by  the  house  of  Israel 
to  do  it  for  them,'^  As  to  the  matter  of  o\ir  private- 
prayers,  it  seems  proper  to  make  that  tlie  principal  sub 
jeet  of  our  prayer,  wliich  most  affected  our  hearts  in  our 
previous  reading  or  meditation.  For  this  will  have  an 
happy  tendency  to  engage  the  heart  further,  and  to 
make  our  prayers  more  fervent,  devout,  and  profitable. 
As  to  the  fm^m  or  expressions,  in  which  our  prayers 
are  cloathed ;  we  are  not  to  be  solicitous  about  it,  if  per- 
formed in  secret  or  in  our  closets.  It  is  the  language 
of  the  heart  and  the  inward  frame  of  the  soul,  which  God 
principally  regards;  and  our  holy  and  devout  desires  he 
will  graciously  answer,  however  poorly  expressed,  or  if 
they  cannot  be  expressed  at  all.  We  read  of  prayers  in 
scTipture,  wliich  consist  of  *'  groans  that  cannot  be  ut- 
tered ;"  and  we  ar^  told  that  such  proceed  from  the  holy 
spirit,  "  who  helps  our  infirmities.' ^f  But  if  the  prayer 
is  to  be  performed  in  the  family,  and  the  master  of  the 
family  is  not  so  happy  as  to  have  that  freedom,  propri- 
ety, and  enlargement,  which  is  suited  to  edification, 
without  a  form ;  it  ought  by  all  means  to  be  performed 
with  one.  And  a  judicious  well  composed  form  (of  which 
there  are  many  to  be  had)  seriously  and  devoutly  re^- 
m  the  family,  is  the  least  that  is  required ;  and  I  can- 

*  Ezek.  XXXVI,  26.  t  Rf>ii"-  '^'i^i-  ^^ 


60  iv:V0\VlNG  THE   GOD  OF  OLR  rATHERS. 

not  see  how  it  can  be  dispensed  witli,  by  any  bead  of  a 
family,  who  is  sincerely  desirous  of  serving  God  him- 
self,  and  of  engaging  otbei's  under  his  care  to  the  same 
laudable  practice,  by  his  pious  example.  And  here  I 
would  beg  Icaye  in  one  word,  to  recommend  the  impor- 
tance of  this  duty,  particularly  to  those,  who  by  thepro- 
'♦  idence  of  God  have  been  lately  called,  or  soon  may  be 
called  to  appear  in  this  character  at  the  head  of  a  family. 
Because  a  neglect  of  it  at  first  will  render  the  i^erfor- 
manee  of  it  much  more  difficult  hereafter,  and  by  de- 
grees wear  off  a  sense  of  its  importance  ;  though  a  total 
neglect  of  it  is  an  unknown  prejudice  to  the  low  er  branch- 
es of  the  family,  and  diffuses  its  fatal  effects  far  and 
wide  into  posterity.  And  the  christian,  when  his  heart 
is  once  habitually  engaged  in  these  devotional  exercises 
of  reculing,  mcditatioUf  and  praijer,  in  his  closet  and  fa- 
mily, will  find  that  these  stated  seasons  of  retirement  to 
converse  with  God  and  his  own  soul,  are  the  most  useful 
and  delightful  part  of  his  time. 

But  besides  these  private  duties  of  piety  and  devotion, 
there  are  others  of  a  more  piiMic  nature,  wherein  it  is 
required  of  us  to  serve  the  Lord.  He  that  sincerely 
desires  to  serve  the  Lord,  will  readily  afford  his  attend- 
ance upon  the  public  ordinances  of  his  house,  the  word, 
sacraments  and  prayer,  not  only  to  give  a  public  testi- 
mony of  his  ready  obedience  to  all  the  commands  of 
God,  but  also  to  engage  others  to  it  by  his  example. — 
Every  truly  pious  man  has  a  relish  for  divine  ordinances, 
and  finds  delight  and  satisfaction  in  his  attendance  upon 
them.  They  are  so  far  from  being  a  tiresome  burden 
to  him,  that  he  will  encounter  many  difficulties,  rather 


KNOWING  THE   GOD   OF  OUli  FATHliliS.  61 

tlian  be  deprived  of  the  benefit  of  them.  He  will  endea- 
voiir  to  stir  up  liis  heart  and  to  guard  his  thoughts,  that 
he  may  worship  God  in  spirit  and  in  truth,  as  he  requires. 
He  will  take  heed  hov/  he  hears  the  sacred  oraeles,  re- 
membering that  he  must  be  either  the  better  or  the 
worse  for  his  attendance  upon  them,  and  that  he  must 
hereafter  give  an  account  of  all  these  sacred  opportu- 
nities, Avhieh  are  so  graciously  afforded  him  for  his  spi- 
ritual improYement. 

It  is  necessary  just  to  observe  further,  tlmt  ue  ought 
to  engage  in  all  these  duties  of  piety,  whether  private 
or  public,  with  a  special  regard  to  Jesus  Christ,  who  is 
th«  head  of  divine  influences,  who  can  make  them  bene- 
ficial and  advantageous  to  our  souls,  and  through  Avhom 
alone  we  are  allowed,  by  the  constitution  of  the  gospel, 
to  approach  the  father. 

2.  To  serve  the  Lord  implies  further  a  careful  discharge 
of  all  those  duties,  which  we  owe  more  immediately  to  our 
neighhour  and  ourselves. 

TVhile  we  are  endeavouring  to  promote  and  cultivate 
the  human  and  social  virtues  in  their  proper  extent  and 
influence,  we  are  as  really  serving  God,  as  when  we  arc 
engaged  in  the  more  immediate  acts  of  worship.  We 
are  serving  the  Lord,  when  we  endeavour  to  exemplify  in 
ourselves  and  cultivate  in  others,  a  temper  of  peace, 
unanimity,  meekness,  moderation,  candor,  charity,  be- 
nevolence, lenity,  justice,  and  equity,  which  are  the 
great  duties  enjoined  on  us  as  christians  towards  others ; 
and  when  we  are  industrious  in  our  several  callings,. 


62  KNO>VIKG  THE  OOD  OF  OUR  TATHEKS. 

\igilaiit  and  sober  in  our  christian  conversation,  tempe- 
rate in  the  use  of  lawful  pleasures,  luurible  in  our 
thoughts,  patient  in  tribulation,  contented  with  our  lot, 
and  daily  strivnig  to  improve  in  every  virtuous  and 
elivistian  disposition.  For  God  has  wisely  appointed 
die  various  connections  and  relations  which  we  stand  in 
to  one  another?  and  he  has  given  us  rational  iintl  immor- 
tal souls,  the  provision  for  which  he  has  made  the  one 
ihing  needful;  and  therefore,  while  we  are  endeavour- 
ing to  fill  up  the  duties  arising  from  these  relations, 
and  are  preparing  by  a  course  of  holy  living,  for  an 
endless  happiness  in  heaven,  we  are  acting  agreeable  to 
the  wise  constitution  of  God,  and  are  of  consequence, 
serving  him.  So  that  it  is  a  very  great  and  dangei'ous 
mistake,  to  tliink  that  religion  consists  wholely  in  the 
exercises  of  piety  and  devotion,  or  on  tlie  other  hand,  to 
confine  it  to  them  :  For  we  are  honoring  the  religion  we 
rjrofess  and  adorning  the  doctrines  of  the  gospel,  when 
we  are  serving  our  generation,  by  employing  our  time 
and  talents  for  the  benefit  of  mankind,  and  by  promo- 
tiijg  the  interests  of  religion  and  virtue  in  the  world,  as 
well  as  when  we  attesid  upon  tlie  solenmities  of  public  or 
^irivate  devotion  ;  and  the  pious  christian  will  carefully 
rndeavour  to  have  a  due  regard  to  both. 

Arri;i  CATION^ 
J .  Is  it  Ihen  ^o  important  and  so  ext^nsh'c  a  duly  to  know 
the  Lord'J    We  arc  therffore  called  at  iMs  time  hy  the 
Frovidence  of  God,  to  examine  ourselves  tvith  serious- 
ness and  solemnity  coni^erning  this  matter. 

And  it  is  to  be  feared,  that  upon  such  a  scrutiny, 
^e  shall  iind  ourselves  much  more  defective  in  this  first 


KNOWING  THE  GOD  OF  OUR  TATHERS.  6^y 

principle  of  all  religion,  than  we  might  well  imagine. — 
Wc  believe  that  there  is  a  God,  and  we  profess  to  know 
him.  We  are  persuaded  that  he  is  a  being  of  almighty 
power  and  untainted  holiness,  of  unsearchable  wisdom 
and  inviolable  truth,  of  impartial  justice  and  unbounded 
merey  and  goodness.  But  let  us  examine  ourselves,  and 
ask  our  consciences,  as  in  his  tremendous  presence,  do 
we  lind  in  ourselves  that  temper  and  beha\'iour,  which 
such  sentiments  of  his  adorable  perfections  demand? 
Does  his  power  engage  our  trust  in  him,  and  his  holiness 
excite  our  desires  *•  to  be  holy  as  he  is  holy  ?**  Does 
his  wisdom  encourage  our  resignation  to  all  his  provi- 
dential dispensations,  and  his  fidelity,  our  dependence 
upon  the  accomplishment  of  all  his  gracious  promises : 
Does  his  justice  make  us  afraid  to  offend  against  him, 
and  his  goodness  and  mercy  powerfully  constrain  us  to 
love  and  serve  him  ?  If  not,  alas !  what  good  does  oiu' 
pretended  knowledge  of  him  do  to  us  ?  Wherein  does 
our  knowledge  of  him  differ  from  mere  ignorance,  unless 
it  be  in  this,  that  it  makes  our  future  condemnation  the 
more  aggravated  and  intolerable.  O  let  us  then  often 
recollect  our  notions  of  God,  and  think  what  m  e  believe 
and  profess  to  know  of  that  tremendous  being,  who  will 
either  make  us  happy  or  miserable,  according  as  we 
serve  or  disobey  hira.  Let  us  often  meditate  on  his  glo- 
rious perfections,  choose  him  for  our  God  and  portion » 
and  with  entire  homan^  and  devotion  of  soul,  glorifj 
liim  as  Cxod.         But, 


64*  KNOWING  THE  GOD  OF  OUR  TATHERS. 

%,  Suffer  me  to  urge  the  exiiortation  to  know  and  to 
serve  the  Lord,  upon  all,  and  more  esjjecialhj  on  young 
persons,  who  must  soon  appear  on  the  busy  stage  of 
life. 

Be  persiiade<3  then  to  take  the  solemn  advice,  which 
the  pious  father  gave  to  his  son  Solomon  in  like  circum- 
stances. Whatever  be  the  object  of  your  ambition  and 
pursuit,  take  care  that  you  do  not  neglect  religion,  and 
live  and  die  unacquainted  with  God.  Whatever  you 
desire  to  know,  or  be,  or  do  in  the  world,  be  sure  to 
know  the  God  of  your  fathers  and  to  serve  him.  Above 
all  things,  maintain  and  cultivate  a  constant  intercourse 
and  correspondence  with  that  almighty  being,  who  is  the 
author  of  yours,  who  has  the  disposal  of  those  comforts 
and  conveniences  of  life,  which  you  most  desire,  and 
who  can  bestow  them  upon  you,  or  take  them  from  you, 
when,  and  howsoever  he  pleases.  Whatever  you  do, 
dare  not  to  step  aside  from  the  path  of  duty  for  the  sake 
of  atiy  Avordly  profit  or  pleasure,  those  fatal  snares  that 
have  ruined  thousands  of  immortal  souls.  Be  faithful 
to  your  God  and  conscience,  and  you  Avill  find  these  to 
be  your  best  friends,  that  will  never  forsake  you  in  ad- 
versity. Fear  not,  tliat  you  will  be  a  loser  even  in  your 
wordly  interest,  by  a  study  adherence  to  the  obligations 
of  truth  and  integrity.  Despise  therefore  all  tlie  little 
low  arts  of  fraud  and  dissimu]a#on,  as  Avell  as  open  in- 
justice. They  wiU  but  lessen  your  characters,  make 
you. more  suspected,  and  are  indeed  unworthy  of  a  man 
and  a  christian.  Be  it  your"  first  concern  to  approve 
your  heart  and  conduct  to  God,  and  tlien  to  man,  and 
endeavour  to  keep  "  a  conscience  void  of  offence  both  to- 


KNOWING  THE  GOt)  OT  OUR  FATHER*.  6^ 

wards  God  and  man."  In  a  word,  would  you  be  lored 
and  esteemed  by  God  and  man ;  would  you  live  usefully 
and  comfortably  in  the  world,  under  the  elieering  pros- 
pect of  immortal  glory ;  would  you  prosper  in  this 
world  and  be  prepared  for  heaven  ;  cultivate  that  god« 
iiness,  which  has  the  promise  of  the  life  that  now  h, 
and  of  that  which  is  to  come.  Remember  your  pious 
ancestors,  v/ho  have  trod  the  same  dangerous  paths  of 
life,  upon  which  you  are  now  entering,  and  have  been 
preserved  and  conducted  through  all  the  snares  of  earth 
and  hell.  Be  solicitous  for  the  same  grace  and  direc- 
tion to  bring  you  safe  to  glory.  Imitate  their  pious  ex- 
amples, "  who  through  faith  and  patience  have  inherited 
the  promises ;"  and  their  God  will  be  your  God  and 
guide  even  unto  death ;  and  after  a  short  passage  through 
this  troublesome  wilderness,  you  will  be  brought  to  their 
father  and  your  father,  to  their  God  and  your  God,  and 
be  made  unspeakably  happy  and  glorious  in  his  presence 
for  ever  and  ever. 


SERMON  IV. 

CHRIST  THE  SAVIOUR  OF  LOST  SINNERS, 

MAT.  XVIII,   11. 

For  the  Son  of  *Man  is  coine  to  save  that  which  waf* 

lost. 

That  the  human  race  arc  in  a  state  of  i*uin  and  de- 
generacy, with  respect  to  religion  and  morals,  will  be 
readily  acknowledged  by  all,  who  have  consulted  the 
history  of  ages  that  are  passed,  or  who  attentively  con- 
sider the  conduct  of  mankind  around  them.     The  vices 
wliich  have  prevailed  and  still  subsist  in  the  world  ;  the 
predominent  lusts  and  passions  of  men,  which  have  often 
drenched  the  world  in  blood ;  the  crimes  they  are  daily 
committing  ;  the  distempers  under  which  they  are  con- 
tinually groaning,  and  the  trophies  which  the  king  of 
terrors  is  daily  erecting  over  them,  arc  melancholy  proofs 
rtiat  the  human  race  are  in  a  ruinous  and  degenerate 
ytate.      Was  this  the  whole  of  our  case,  it  would  be  a 
pitiable  consideration  indeed  !  or  v.  ere  we  ruined  beyond 
the  hope  of  redemption ;    who  could  bear  the  melari- 
choly  sight !  to  see  ourselves,  our  children,  our  dear- 
est connections,  nay,  our  whole  species  involved  in  one 
general  destruction,  and  lost  forever  without  a  reme- 
dy.    ^xYg  miglit  then  sit    down  upon  the   ground,  and 
v.cep  with  one  another  over  our  miserable  condition. 


CHRIST  THE  SAVIOUR  Of  tOST    SINNERS.  67 

The  eyes  of  thoughtful  persons  might  well  become 
fountains  of  water,  and  the  whole  world  one  mournful 
valley  of  tears.  But  this,  my  friends,  though  it  is  in  part, 
is  not  the  whole  of  our  case.  "  Glory  to  God  in  the 
highest,^'  there  is  yet  hope  concerning  us.  In  this  wc 
glory,  and  on  this  account  is  the  voice  of  joy  and  salva- 
tion heard  in  our  tabernacles,  our  families  and  public 
assemblies,  where  otherwise  we  should  have  been 
condemned  to  hear  only  the  voice  of  "  lamentation 
mourning  and  woe.-'  Blessed  be  God ;  for  **  the  son  of 
man  is  come  to  save  that  which  was  lost."  The  whole 
world  were  involved  in  ignorance  and  folly,  guilt  and 
bondage.  They  had  blinded  their  minds  and  obscured 
their  understandings  by  the  darkening  influence  of  un- 
ruly passions  and  appetites,  corrupted  themselves,  of- 
fended their  supreme  Lord  and  their  best  friend,  and 
thereby  lost  the  way  to  heaven  and  happiness.  No  con- 
duct can  be  more  foolish  and  mad  than  to  neglect  our 
eternal  interests,  and  to  forfeit  the  friendship  of  him, 
whose  loving  kindness  is  better  than  life  and  whose  dis- 
pleasure is  worse  than  death.  When  Clirist  made  his 
appearance  in  the  world,  they  all,  like  lost  sheep,  had 
gone  astray,  living  as  if  they  knew  not  God,  effacing 
tJie  original  law  of  righteousness,  which  he  had  written 
on  their  hearts,  offering  him  a  corrupted  worship,  un- 
worthy of  his  acceptance,  living  in  malice  and  envy, 
hateful  and  hating  one  another,  and  wronging  their  own 
souls,  by  an  universal  neglect  of  them.  Hereby  they 
had  degraded  their  natures,  corrupted  their  principles 
of  action,  contracted  vicious  habits  and  spoiled  the 
beauty  and  harmony  of  their  moral  constitution.  This 
polluted  and  disjointed  state  of  the  mind  must  be  neces- 


^S  CHRIST  THE  SAYIOUlt  OF  LOST  SIK3«ERS. 

sarily  attended  with  an  alienation  of  heart  from  God, 
from  his  laws  and  service  and  a  conse«iuential  devotion 
of  heart  to  the  service  of  Satan>  hy  promoting  his  dread- 
ful interest.  And  when  men  have  departed  from  God, 
and  cast  off  the  restraints  of  his  law  s  and  government, 
they  subject  themselves  to  divers  lusts  of  the  flesli  and 
mind,  and  yield  themselves  servants  to  sin  and  Satan, 
to  obey  his  will  as  their  master.  Hereby  they  become 
guilty  before  God,  stand  liable  to  condemnation,  are  de- 
livered up  to  Satan,  the  executioner  of  the  divine  ven- 
geance, to  receive  from  his  merciless  hands  the  just  w  ages 
of  sin,  even  death  in  all  its  formidable  extent.  This 
w  as  the  mournful  situation  of  man,  when  the  father  of 
mercies  beheld  him  with  an  eye  of  compassion,  when 
his  bowels  yearned  over  the  ruined  w  orknianship  of  his 
hands,  and  v/hen  he  sent  the  son  of  his  love  into  our  de- 
generate w  orld,  to  **  rescue  us  from  the  bondage  of  sin 
and  Satan,  and  to  proclaim  liberty  to  the  captives,  and 
tlie  opening  of  the  prison  doors  to  them  that  were  bound," 
<<  that  the  ransomed  of  the  Lord  might  return  with  joy 
upon  their  heads."  The  great  and  ever  blessed  God, 
who  might  have  glorified  his  justice  and  power  in  our 
deserved  destruction  is  the  author  of  this  salvation. 
ii  For  he  so  loved  the  world,  that  he  gave  his  only  be- 
gotten son,  that  whosoever  believes  on  him  might  not 
perish,  but  have  everlasting  life." 

Accordingly,  in  the  fuUnes  of  time,  the  divine  Re- 
deemer came,  to  accomplish  the  eternal  purposes  of  the 
father's  love,  by  saving  them  that  were  lost.  He  came 
to  cure  our  ignorance  and  blindness,  to  give  us  under- 
standing in  our  most  important  concerns,  to  reclaim  us 


CHRIST  THE   SAVIOUR  OF  LOST  SINNERS.  69 

from  OUT  wanderings,  to  rectify  our  errors  of  judg- 

iiient  and  practice,  and  to  make  us  wise  to  salvation. 

Knowing  that  it  was  impossible  for  us,  wlien  revolted 
from  God  and  grown  averse  to  his  service,  and  disalTect- 
ed  to  liis  government,  to  be  reconciled  to  his  laws  and 
restored  to  his  friendship,  until  the  moral  disorders  of 
our  souls  were  rectified.  He  came  as  the  great  physi- 
eian  to  heal  our  spiritual  maladies,  to  cure  our  depraved 
natures,  *•  to  make  us  holy  as  God  is  holy,"  and  thereby 
unite  us  to  the  author  of  our  beings  and  the  fountain  of 
our  happiness.  He  came  to  strike  off  the  fetters  of  our 
slavery,  and  to  release  us  from  the  captivity  and  bon- 
dage of  Satan.  He  has  broken  into  the  house  of  the 
strong  man  armed,  by  the  amazing  force  of  gospel  light 
and  truth,  and  put  a  stop  to  his  progress  in  blinding  and 
bewitching  the  minds  of  men.  He  has  entered  his 
strong  hold  and  bound  him  in  chains ;  he  has  called 
to  the  prisoners  with  an  awakening  voice,  and  sent  forth 
his  powerful  word  to  break  the  chains  of  their  captivity 
and  to  bid  them  go  forth.  He  came  to  publish  and  seal 
by  his  blood,  a  pardoning  proclamation  and  a  covenant 
of  grace.  *^  He  came  to  conquer  death,  and  him  that 
had  the  power  of  death,  that  is  the  devil,"  and  to  give 
us  the  prospect  of  a  glorious  resurrection  to  eternal 
life.  "  Thus  the  son  of  man  came  to  save  that  which 
was  lost."  But  I  design  not  to  leave  this  important  arti- 
cle, which  contains  the  foundation  of  all  our  hopes,  thus 
generally  explained ;  but  to  descend  to  a  few  particu- 
lars, by  which  it  will  more  fully  appear. 

How  Jesus  Christ  saves  those  that  were  lost* 


70  CHRIST  Tna  SAVIOLB  0?  XOST  SIJTPfEKS. 

1.  Jesus  Ckrist  saves  us  by  making  a  complete  atcncmtiit 
for  our  sins 

"  In  the  fulness  of  time,  God  sent  forth  his  son,  made  of 
a  woman,  made  mider  the  law  to  redeem  them  that  were 
under  the  laAV."  He  voluntarily  submitted  to  the  law 
of  God,  and  paid  an  unsinning  obedience  to  it  in  its  most 
extensive  requisitions,  and  thereby  fulfilled  all  righte- 
ousness for  us.  So  complete  and  perfect  was  his  obe- 
dicntie  to  the  law,  that  one  of  the  apostles  says,  <*  he 
was  holy,  harmless,  undefikd,  and  separate  from  sin- 
ners ;"  and  he  himself  appeals  to  his  most  inveterato 
enemies  for  the  purity  and  integrity  of  his  life.  "  Which 
of  yoii  eonvineeth  me  of  sin.''  He  is  every  where  rc- 
prcscpJcd  as  Oiie,  wlio  was  absolutely  innocent  and  per- 
fectly rigliteoiis  in  the  whole  of  his  conversation ;  "  who 
did  no  sin,  neither  was  guile  found  in  his  mouth."  But 
he  not  (M:ilj  obeyed  the  law  in  our  stead,  but  with  equal 
ciiceruilness  lie  submitted  to  the  penally  and  paid  down 
his  life  as  a  ransom  for  sinners.  Hence  he  is  said  **  to 
he  wounded  for  our  iniquities,  bruised  for  our  trans- 
j^ressions,  to  be  delivered  u}f  for  our  offences,  to  bear  our 
sins  in  his  own  body  on  the  tree,  to  make  his  life  an  of- 
fering for  sin,  to  die  iho  just  for  the  unjust,  that  we 
niiglit  live  through  him  ;  to  be  made  a  curse  for  us,  that 
he  might  redeem  us  from  the  curse  or  penally  of  tlic 
law,  and  to  have  the  iniquity  of  us  all  laid  upon  him  by 
God,  so  that  by  liis  stripes  we  arc  healed."  The  most 
plain  and  obvious  meaning  of  ail  which  phrases  is,  that 
Jesus  Christ  suffered  the  punishment  that  v,  as  due  for  our 
olfences,  and  that  he  died  in  our  stead  as  a  substitute 
for  us,  that  we  might  be  delivered  from  the  penalty  of  a 


CHRIST  THE  SAVIOUK  OF  lOST  SINNERS.  7i 

broken  law,  and  obtain  justification  througli  tiie  redemp- 
tion that  is  in  him.  Now  this  doctrine  of  the  vicarious 
sufferings  of  Christ  in  our  room,  is  suiRciently  confirmed 
in  scripture  by  his  being  so  often  called  "  a  sacrifice  for 
sin,'*  and  <•  the  lamb  of  God  who  taketh  away  the  sins 
of  tlie  world  5"  as  the  great  antitype  of  the  propitiatory 
sacrifices  under  the  laAv,  which  had  their  complete  ac- 
complishment only  in  him.  These  piacular  victims  were 
of  divine  appointment,  and  although  they  could  not  take 
away  sin  or  expiate  its  guilt,  yet  they  were  instituted 
as  the  types  or  figures  of  the  atoning  sacrifice  of  Christ, 
whose  blood  eleanseth  from  all  sin.  Now  this  was  the 
proper  notion  of  a  sin  offering ;  the  guilty  person  laid 
his  hands  on  the  head  of  the  devoted  victim,  confessed 
liis  sin  and  prayed  that  the  life  of  the  innocent  creature 
might  be  accepted  instead  of  his  own.  Hereby  the  sin 
ner  acknowledged  the  justice  of  God  in  punishing  sin  by 
his  death,  at  the  same  time  that  he  expressed  his  hope 
in  the  mercy  of  his  judge.  Accordingly,  when  Christ 
appeared  in  the  end  of  the  world,  "  to  put  away  sin  by 
the  sacrifice  of  himself,"  he  Avas  cut  off,  bnt  not  for  him- 
self, but  died  "  the  just  for  the  luijust.*'  For  the  sa 
orifices  which  prefigured  his  death,  were  substituted  in 
the  room  of  the  offender,  and  died  instead  of  the  sinner.^ 
Tor  whom  they  were  offered.  Tliis  notion  of  sacrifice^ 
prevailed  over  the  whole  world,  both  Jews  and  Gentiles, 
And  therefore,  as  they  could  not  purge  the  conscience  nor 
expiate  the  guilt  of  sin,  but  were  emblems  of  the  aton 
ing  sacrifice  of  Christ,  we  must  conclude,  that  he  died 
in  the  room  of  sinners,  that  they  might  be  released  from 
their  obligations  to  punishment  and  be  entitled  to  eter- 
?jal  life  throudi  the  merits  of  his  death. 


r^  CHRIST  THE  SAVIOUR  6F  XOST  SINGERS* 

Now,  the  son  of  God  did  not  make  liimself  an  offering 
for  sin  in  order  to  move  and  incite  the  father  to  enter* 
tain  thoughts  of  pity  and  compassion  for  sinners,  as 
though  he  had  no  tenderness  for  us,  until  he  was  pre* 
vailed  upon  hy  the  atonement  and  intercession  of  Christ, 
to  forgive  our  offences  and  receive  us  into  favor  :  for  he 
first  loved  us  and  gave  his  son  to  die  for  us.  His  com- 
passion for  the  human  race  was  the  reason  of  his  provi- 
ding the  ransomer  in  his  own  hosom,  and  it  was  his  love  to 
us  which  engaged  him  not  to  "  spare  his  own  son,"  "  hut 
to  lay  on  him  the  iniquity  of  us  all."  But  we  are  to  consi- 
der this  wonderful  exertion  of  love,  as  a  wise  and  just 
consultation  for  the  honor  of  his  perfections  and  moral 
government  of  the  world,  and  at  the  same  time  a  neces- 
sary provision  for  the  display  of  his  pardoning  mercy 
and  grace,  in  consistence  with  the  claims  of  justice  and 
government.  It  does  not  suppose  him  cruel  and  implaca- 
ble, until  he  is  appeased  hy  blood  or  softened  by  sacririce, 
for  goodness  and  compassion  arc  essential  to  his  nature  : 
]>ut  as  he  is  an  holy  God  and  the  righteous  governor  of 
the  world,  ihe  honor  of  his  attributes,  the  wisdom  of  his 
government,  and  the  authority  of  his  laws,  must  be  sup- 
ported, while  mercy  and  grace  are  exercised  to  his  guilty 
subjects.  The  atonement  of  Christ  is  therefore  to  be 
considered  as  a  glorious  contrivance,  of  infinite  mercy 
and  grace,  to  open  a  way  for  the  exercise  of  pardon  in 
such  a  manner  as  would  at  the  same  time  awahcn  in  tlie 
minds  of  his  rational  creatures,  an  awful  sense  of  his 
aversion  to  sin,  and  preserve  a  becoming  reverence  for 
his  laws.  And  what  could  liavc  a  greater  tendency  to 
shew  his  abhorrence  of  sin,  and  his  holy  jealousy  for  the 
honor  of  his  laws,  and  his  regard  to  the  happiness  of  his 


i 


CHRIST  THE   SAVIOUR  OF  105T   SINNERS.  73 

moral  creation,  than  that  he  would  not  forgive  sin  upon 
less  difficult  terms,  than  the  son  of  God's  giving  himself 
a  ransom  for  the  world.  We  know  not  how  far  it  might 
affect  the  state  of  other  rational  heings,  give  them  dis- 
advantageous ideas  of  the  supreme  lawgiver,  and  coun- 
tenance a  rehellion  among  them ;  to  see  a  whole  world 
of  offenders,  how  long  or  how  greatly  soever  they  have 
sinned,  admitted  to  his  favor  without  any  satisfaction 
or  atonement.  But  to  prevent  these  ill  impressions,  God 
has  shewn  that  he  so  hated  sin,  tliat  he  gave  his  only 
begotten  son,  rather  than  not  condemn  sin  in  the  flesh ; 
that  wlien  man  had  sinned,  nothing  that  mere  man  could 
do,  was  of  sufficient  efficacy  to  restore  him  again  to  the 
forfeited  friendship  of  his  Maker.  He  has  laid  tlie  plan 
of  our  redemption  in  so  amazing  a  manner,  that  crea- 
tures of  another  order  could  have  no  grounds  to  expect 
such  favor,  if  they  revolted  from  their  allegiance  to  him ; 
at  the  same  time,  that  we  liave  reason  to  admire  and 
adore  the  condescension  and  mercy  of  our  offended  so- 
vereign, who  has  accepted  the  sacrifice  and  atonement  of 
his  son  for  us,  when  he  might  have  insisted  on  our  suffer- 
ing the  penalty  of  his  hroken  law,  in  our  own  persons* 

2.  Jesus  Christ  came  to  sare  his  people  hy  shedding  his 
blood  on  the  cross,  to  confirm  the  truth  of  his  doctrines 
and  to  seal  a  pardoning  and  justifying  covenants 

He  sealed  a  covenant  by  his  death,  which  frees,  from 
eternal  condemnation,  ^^  all,  who  are  in  Christ  Jesus, 
wlio  walk  not  after  the  flesh,  but  after  the  spirit ;"  all 
who  are  renewed  by  the  spirit  of  grace,  and  consequently 
walk  before  him  in  newness  of  life.      God  hath  made 


4'i>  CHRIST  THE  sJAtlOUR  OF  XOST  SINNERS. 

m  accepted  in  the  beloved ;  "  in  whom  Ave  have  redemp- 
tion through  his  blood,  the  forgiveness  of  sins,  according 
to  tlic  riches  of  his  grace."*  This  was  the  great  power 
and  right,  with  which  Christ  was  invested  at  his  resur- 
rection. "  For  God  hath  exalted  him  to  he  a  prince 
and  a  saviour,  to  grant  repentance  and  remission  of 
sins.t  In  this  sense  we  are  to  understand,  the  sacri- 
ficial phrases,  **  our  being  washed  from  our  sins  in  the 
blood  of  the  lamb,*'  and  "  his  blood  cleansing  us  from 
all  sin."  A  free  and  full  pardon  may  be  obtained  accord- 
ing to  the  tenor  of  the  gospel  covenant,  which  w as  rati- 
fied and  confirmed  by  the  blood  of  Christ.  The  au- 
tliority  of  Christ  to  forgive  sins  is  a  plain  and  intelligi- 
ble doctrine  ;  as  every  king  has  the  prerogative  of  for- 
giving offences  against  his  government.  But  how  the 
exercise  of  this  power  is  ascribed  to  the  blood  of  Christ, 
^ve  may  learn  from  what  he  himself  says  of  it  in  the  in- 
stitution of  his  supper  :  ^<  This  is  my  blood  of  the  new 
covenant,  shed  for  the  remission  of  the  sins  of  many  ;"i 
in  evident  allusion  to  the  confirmation  of  the  covenant 
between  God  and  the  children  of  Israel  by  the  media- 
tion of  Moses.§  Moses  having  repeated  the  laws  and 
judgments  of  God  in  the  hearing  of  the  people,  and  re- 
ceirag  their  consent  to  obey  them,  wrote  them  in  a 
book  ;  and  after  sacrifices  of  praise  and  friendship  were 
offered,  he  proceeds  to  confirm  the  covenant,  by  dividing 
tlic  blood  of  the  sacrifices,  and  with  the  one  half  sprink- 
ling the  altar,  to  signify  the  confirmation  of  tlie  cove- 
nant on  the  part  of  G  od,  and  w  ith  the  other  half  sprlnk  - 

*Eph.  1,7.  tAct.  V,  31.  |Mat.  xxvi,  28. 

§Exod.  XXIV,  8. 


CHRIST  THE  SATIOm  OF  LOST  SINNERS.  75 

ling  the  people,  or  the  lieads  of  the  twelve  tribes,  to 
signify  their  consent  to  it ;  he  then  proclaimed  ^vilh  a 
loud  voice  ;  ^*  behold  the  blood  of  tlie  covenant,  Jeiio- 
vah  hath  made  with  you."  To  this  solemn  transaction 
ratified  by  the  blood  of  sprinkling,  our  Lord  alludes, 
when  he  calls  liis  own  blood,  the  blood  of  the  new^  cove- 
nant, which  was  ratified  and  confirmed  by  his  death. 
So  that  the  remission  of  sins  is  ascribed  to  the  blood 
of  Christ,  as  by  the  shedding  of  it,  that  gracious  cove- 
nant was  confirmed  which  ensures  pardon  and  forgive- 
ness to  those  that  repent  of  their  sins  and  turn  from  them 
to  God  and  their  duty.  And  when  upon  their  repen- 
tance and  conversion,  theii'  sins  are  pardoned,  they  are 
said  "  to  be  washed  and  made  clean  through  the  blood 
of  the  lamb,  which  taketh  away  the  sins  of  the  world.'* 

But  as  the  scriptures  often  represent  this  invaluable 
privilege  of  christians,  the  remission  of  sins  under  the 
notion  of  justification ;  we  shall  add  that  christ  sealed 
a  justifying  covenant  by  his  blood ;  by  which  Ave  are 
delivered  from  our  obligations  to  punishment,  and  are 
treated  a»if  we  had  not  sinned,  ^'  Being  justified  freely 
by  liis  grace,  through  tlie  redemption  that  is  in  Jesus 
Christ :  whom  God  hath  set  forth  to  be  a  propitiation, 
through  faith  in  his  blood,  to  declare  his  righteousness 
for  the  remission  of  sins."*  Justification  supposes  that 
a  person  is  charged  with  a  crime  in  court,  and  that  a 
plea  is  entered  on  his  behalf,  either  by  himself  or  his 
advocate.  If  he  is  not  guilty  of  the  charge,  he  is  jus- 
tified and  not  pardoned  ;    if  he  is  found  guilty,  he  may 

*Rom.  iiij  25, 


76  CHRIST  THE   SAYIOLK  OF  XOST  SINNEES. 

be  pardoned,  but  cannot  be  properly  and  strictly  justi- 
iied.  This  is  easily  applied  in  the  aifair  of  our  justifi- 
cation before  God.  ^Vhen  charged  by  God  or  our  own 
consciences  with  the  violations  of  the  divine  law,  we 
cannot  deny  the  charge  and  plead  not  guily,  but  must 
rely  on  the  mercy  of  the  judge  for  pardon  and  delive- 
rance from  condemnation.  But,  though  we  Hy  to  mer- 
cy for  protection  from  the  sentence  of  the  righteous  law 
of  God ;  yet  this  is  not  the  whole  of  our  plea.  No  :  we 
plead  an  atonement  made,  a  sacrifice  appointed  and  ac- 
cepted, a  new  covenant  established  by  the  son  of  God 
and  sealed  with  his  blood ;  and  upon  this  plea  pardon 
is  dispensed  through  a  mediator,  who  died  for  our  sins 
and  rose  again  for  our  justification.  So  that  gospel  par- 
don is  forgiveness  upon  a  plea,  upon  a  covenant  and  in 
a  way  that  is  honorable  to  the  justice,  wisdom  and 
righteousness  of  God,  and  therefore  is  justification  as 
well  as  pardon  while  a  Avicked  man  is  unreformed  by  the 
methods  of  divine  grace,  perseveres  in  his  wicked  ways 
and  is  not  brought  to  repentance  and  a  cordial  compli- 
ance with  the  gospel  covenant,  he  cannot  deny  the 
charge  brought  against  him  by  the  law  of  Gdd,  nor  can 
he  be  justified  or  pardoned  by  the  tenor  of  that  cove- 
nant, while  he  continues  in  his  sins.  But  the  reformed 
and  penitent  sinner  can  plead  his  repentance  and  com- 
pliance with  the  new  covenant  and  the  atonement  that 
w  as  made  for  his  sins  hj  the  blood  of  Christ ;  and  is 
therefore  justified  and  pardoned.  For  when  God, 
through  Jesus  Christ,  has  pardoned  a  sinner,  on  the 
terms  of  the  gospel ;  he  is  in  the  eye  of  God  and  of  the 
law  a  righteous  person  and  will  be  treated  as'  such, 
being  free  from  condemnation  and  having  obtained  a 


CHRIST  THE   SAVIOUR  OF  XOST  SIKNEHS.  77 

right  to  the  justification  of  life.  In  a  word,  the  son  of 
God  has  so  pleased  the  father  by  his  active  and  passive 
obedience,  that  he  has  in  consequence  of  what  he  has 
done  and  suffered,  **  exalted  him  on  high,  to  be  a  prince 
and  a  saviour,  to  grant  repentance  and  remission  of  sins ;" 
and  has  given  him  authority  to  pardon  repenting  sin- 
ners and  to  justify  tlie  ungodly,  upon  their  conversion 
to  God,  and  to  bestow  upon  tliem  eternal  life,  as  the 
free  and  gracioxis  reward  of  their  fidelity  to  him  till  the 
close  of  life. 

3,  Jesus  Christ  came  to  save  those  that  were  lost,  hy  de-      .^ 
livering  them  from  the  dominion  of  sin  and  Satan,  hy 
Jus  xvord  and  spirit. 

He  employs  his  gospel  to  break  the  power  of  sin  ia 
the  soul,  and  to  turn  the  heart  from  the  love  and  prac- 
tice of  sin,  to  the  love  and  practice  of  holiness  by  a 
thorough  conversion  to  God,  AV'hen  the  gospel,  that 
divine  word  of  trutli  and  power,  enters  the  heart  and 
changes  its  principles  and  temper,  it  escapes  frtm  the 
dominion  of  sin,  and  being  made  free  from  the  law  of 
sin  and  the  bondage  of  Satan,  the  man  becomes  a  ser- 
vant of  righteousness  ;  and  subjects  himself  to  the  laws 
and  service  of  God  !  Now  the  truths  of  the  gospel  are 
calculated  to  efiect  this  glorious  change,  as  they  are  the 
most  important  and  interesting  truths  with  which  we 
can  be  acquainted;  and  such  as  have  a  tendency  to 
open  the  blinded  eyes  and  to  make  us  wise  unto  salva- 
tion. The  gospel  of  Christ  sets  before  us,  in  the  most 
striking  point  of  light,  the  method  by  which  alone  we 
may  escape  from  that  destruction,  which  hangs  over  our 


178  /^         CUIIIST  THE  SAYIOUH  OF  LOST  SINNERS. 

guilty  heqids  ',  together  >vitli  tiic  most  alarming  motives 
aiul  considerations  to  engage  us  to  fly  from  the  ^vrath 
to  come.  And  >vhcn  the  truths  of  the  gospel  enlighten 
the  mind  and  ehange  the  heart,  Jesus  Clirist  thereby  de- 
livers the  soul  from  the  bondage  of  corruption  to  serve 
God  in  newness  of  life.  Such  persons  are  then  said  **  to 
know  the , truth,  and  to  be  made  free  by  it.''  "If 
the  son  make  you  free,  then  arc  yc  free  indeed." '^- 
Thls  is  certainly  the  noblest  freedom  and  the  most  ho- 
norable liberty  that  any  of  tlic  fallen  sons  of  Adam  can 
boast,  by  which  a  man  is  delivered  from  the  power 
of  evil  incliaalions  and  vicious  habits,  through  the  in- 
strumentality of  the  gospel  shining  in  the  heart  and 
transforming  it  into  the  divine  image.  But  to  render 
the  word  of  God  eifectual  to  our  salvation,  Jesus  Christ 
has  also  purchased  the  iioly  spirit  to  be  poured  out  upon 
us,  that  he  may  bring  the  truths  of  the  gospel  home  to 
Ike  conscience  witli  divine  power.  It  is  the  office  of  the 
holy  spirit  in  tlie  (economy  of  redemption  "  to  take  of 
the  things  of  Christ,"  his  precepts  and  doctrines,  "  and 
to  shew  them  unto  us"  in  such  a  clear  and  aifecting 
point  #f  light,  that  they  may  prosper  to  tlic  end,  where- 
to they  are  sent,  pulling  dovrn  the  strong  holds  of  sin 
and  Satan,  and  bringing  our  hearts  and  lives  into  the 
obedience  of  the  gospel.  "When  men's  eyes  are  opened 
by  the  spirit  of  God  attending  tlie  truths  of  the  gospel 
they  arc  by  the  sacred  influence  of  it  turned  from  dark- 
ness unto  light  and  from  the  power  of  Satan  to  serve  the 
living  and  true  God.  And  that  this  was  the  gracious 
design  of  Christ's  appearing  in  the  character  of  a  pro- 

*Joh.  VIII,  36. 


CHRIST  THE  SAVIOUR  OF  lOST  SIj^I^-E^ls.  79 

phet  and  teacher  sent  from  God  with  the  words  of  sal- 
vation in  his  mouth  is  evident  from  -'^  ^*  the  grace  of 
God,  that  is  the  gospel,  which  bringeth  salvation,  hath 
appeared  unto  all  men,  teaching  them,  that  denying  all 
ungodliness  and  wordly  lusts,  they  should  live  godly, 
soberly  and  righteously  in  the  present  evil  world,  look- 
ing for  that  blessed  hope,  the  glorious  appearance  of 
the  great  God  and  of  our  Saviour  Jesus  Christ,  who 
gave  himself  for  us,  that  he  might  redeem  us  from  all 
iniquity  and  purify  us  to  himself  a  peculiar  people,  zea- 
lous of  good  works." 

4^.  But  Christ  also  came  to  save  those  that  were  lost  with 
an  eternal  salraiion. 

All  his  sufferings  in  life  and  at  his  death,  together 
with  all  the  methods  of  his  providence  and  grace,  have 
their  full  and  final  accompKshment  in  the  salvation  of 
our  immortal  souls.  As  it  is  his  efficacious  and  holy 
will,  that  those  whom  the  father  hath  given  him,  should 
be  with  him  where  he  is,  that  they  may  behold  his  glory 
and  be  happy  in  the  manifestation  of  his  eternal  love, 
lie  has  promised  that  he  will  come  again  and  receive 
them  to  himself,  when  he  has  sanctified  them  by  his 
grace  and  made  them  "  meet  for  an  inheritance  with  the 
saints  in  light ;"  and  that  their  salvation  might  be  com- 
plete, he  has  also  promised  to  unseal  the  prison  of  the 
grave,  to  call  forth  their  sleeping  dust  from  the  house  of 
corruption,  ^nd  rebuild  the  whole  man  in  a  glorious  im- 
Tuortality  and  ineifable  joy.     Wlien  he  expired  on  the 

*Tit.  II,  \-. 


so  CHRIST  THE  SAVIOUR  OF  lOST  SINNERS. 

cross  he  conquered  **  death  and  him  that  has  the  pov»  el* 
of  death,  tliat  is  the  devil."  And  hence,  at  the  appoint- 
ed hour,  wlien  he  will  come  in  the  glory  of  the  father, 
with  his  holy  angels,  he  will  issue  the  sovereign  orders 
which  shall  he  heard  through  all  the  silent  repositories 
of  the  dead ;  ^'  and  he  shall  send  forth  his  angels  to  ga- 
ther his  elect  from  the  four  Avinds  of  heaven."  Cloathed 
with  the  Redeemer's  spotless  righteousness  and  made 
perfect  in  his  glorious  image,  their  mortal  part  shall  put 
on  immortality,  and  they  shall  hear  the  transporting  sen- 
tence pronounced  by  the  mouth  of  their  judge,  "  Come 
ye  blessed  of  my  father,  inherit  the  kingdom  prepared 
for  you  from  the  foundations  of  the  world."  And  when 
the  grand  solemnity  is  ennrluded,  he  Avill  lead  them  for- 
ward amidst  the  joyful  acclamations  of  their  elder  bre- 
thren, to  those  mansions  of  joy  and  rest,  which  he  has 
purchased  for  them  with  his  blood.  Millions,  and  mil- 
lions of  ages  shall  roll  on,  while  they  are  continuing  to 
enjoy  the  smiles  of  his  countenance,  and  when  they  are 
past  and  gone,  their  happiness  is  but  beginning,  is  as  far 
from  a  period  as  it  was  at  the  first  moment  of  their  in- 
troduction into  the  paradise  of  God.  "  Eye  has  not 
seen  nor  ear  heard,  nor  has  it  entered  into  the  heart  of 
man  to  conceive  either  the  dignity  or  duration  of  their 
future  inheritance."  It  is  a  portion  large  as  their  most 
extensive  wishes,  durable  as  their  immortal  souls,  and 
worthy  of  a  G  od  to  bestow.  This  is  the  salvation  which 
the  son  of  man  came  to  procure,  for  the  degenerate 
posterity  of  Adam. 

APPLICATIOX. 

Sec  now,  my  friends,  and  behold  and  admire  tlic  stu- 
pendous scheme  of  divine  mercy  and  grace  through  a 


CHRIST  THE  SAVIOUR  0¥  LOST  SINNERS.  Si 

Redeemer.  A  world  of  rational  and  imnioii:al  beings 
rescued  from  overwiielming  misery  and  distress,  a  w  orld 
made  happy — everlastingly  happy,  if  tlieir  own  impeni- 
tence and  incorrigibleness  in  sin  prevent  it  not.  And  say, 
what  sentiments  it  ought  to  inspire.  AVhy,  sentiments 
of  gratitude  too  big  to  be  uttered,  too  fervent  to  be  con- 
cealed !  We  think  no  language  too  harsh,  no  usage  too 
severe  for  the  degenerate  person  who  could  be  guilty 
of  base  ingratitude  to  a  generous  friend  and  father  of 
his  country,  who  only  lives  to  serve  and  would  gladly 
die  to  save  it  from  destruction.  But  what  are  all  the 
heroes  and  patriots  that  ever  lived,  in  comparison  with 
the  great  dclivei^r  of  mankind  ?  Or  what  are  all  the 
blessings  wliich  they  have  procured  for  their  generation, 
in  comparison  with  <*  glory,  honor,  and  immortality?*' 
Lighter  than  vanity  and  nothing,  when  laid  in  the  ba- 
lance with  a  *•  far  more  exceeding  and  eternal  weight 
©f  glory  ^"  the  greatest  blessing  that  man  could  receive 
or  even  God  bestow.  Behold  with  an  eye  of  faith,  a 
spectacle,  worthy  to  be  beheld  by  God  with  pleasure, 
and  by  angels  with  wonder  and  astonishment ;  a  specta- 
cle more  august  and  awfully  glorious,  than  was  ever 
exhibited  on  the  theatre  of  nature  before.  Behold  the 
adorable  son  of  God,  whom  angels  and  arch  angels  are 
commanded  to  Avorship,  pouring  out  his  sacred  blood  for 
rebels  to  his  crown  and  dignity ;  bearing  the  insults  of 
the  wretches  he  came  to  save,  expiating  the  sins  of  an 
ungrateful  world,  and  procuring  the  happiness  of  a  rank 
of  beings  involved  in  ruin  and  misery,  beyond  the  power 
of  language  to  express  !  Behold  him  bleeding  a  sacred 
victim  on  the  accursed  tree,  to  make  an  atonement  for 

our  sins,  and  groaning  under  the  weight  of  his  father's 

M 


S^  CHRIST  THE  SAVIOUR  OF  1>0S»T  SINNEftS. 

wrath,  which  wc  had  deserved  to  feci  in  our  own  per- 
sons, until  at  last  he  hows  his  sacred  head,  and  shuts  up 
the  solemn  scene  with  these  comprehensive  words : — 
«  Father  it  is  finished;"  the  great,  the  stupendous  work 
is  done  ;  the  universal  sacrifice  is  completed,  wliose  vir- 
tue and  efficacy  extends  from  the  foundations  of  the 
world  to  the  final  conflagration,  from  the  hirth  of  time 
to  its  period ;  and  which  hoth  angels  and  men  shall  con- 
template throughout  eternity  with  awful  joy  and  grati- 
tude. And  can  wc,  my  friends,  tlie  favored  subjects  of 
these  astonishing  endearment,  hear  of  this  prodigious^ 
expence  of  goodness,  with  a  cold  insensibility  and  a  stu- 
pid indifference  ?  Can  we  ever  turn  our  thoughts  to  this 
marvellous  contrivance  of  wisdom  and  grace,  without 
hearts  overflowing  with  gratitude  and  love  to  him,  whose 
howels  of  mercy  yearned  over  us  with  divine  compassion 
and  provided  the  Saviour ;  and  to  him,  wlio  being  in  the 
form  of  God,  humbled  himself  unto  death,  even  the 
death  of  the  cross,  to  raise  us  to  the  exalted  privilege 
of  becoming  tlie  sons  and  daughters  of  the  most  high 
God.  If  we  And  ourselves  aftected  witli  endearing  senti- 
ments of  love  tovi  ards  virtuous  characters,  whicli  we  read 
of  in  ancient  history ;  if,  wiiiletlieir  story  is  represented 
in  our  view,  we  feel  our  hearts  interested  in  their  favor, 
if  wc  honor  and  esteem  even  the  distant  patriot,  with 
whom  we  have  no  connection,  and  from  whom  we  can 
derive  no  advantage,  how  much  more  should  we  esteem 
and  honor  and  love  the  great  Redeemer,  the  beneflt  of 
whose  actions  and  sufferings  reaches  to  all  ages  and  all 
nations  I  ^Vliat  are  the  heroes  of  antiquity  to  us,  or  we 
to  them,  ^\ho  luight  have  been  an  honor  to  the  age  in 
^\}uth  they  lived,  but  are  of  no  service  to  us ;  like  the 


CHRIST  THE  SAVIOUR  OF  LOST  SINNERS.  83 

sparkling  stars  in  the  midnight  sky,  wliich  are  the 
sources  of  light  and  heat  to  their  own  systems,  hut 
^vhose  feehle  rays  do  scarcely  reach  this  distant  v»orld, 
to  give  us  notice  of  their  existence.  But  our  Saviour 
was  a  person  horn  for  the  whole  world ;  and  his  hirth 
was  "  glad  tidings  of  great  joy  to  all  people,  a  light  to 
the  Gentiles  and  the  glory  of  his  people  Israel."  "  O !  the 
height  and  the  depth,  the  length  and  thehreadth  of  the 
love  of  God  in  Christ  Jesus,  which  passeth  knowledge  !** 
Hard  and  ohdurate  indeed  must  that  heart  he,  which 
can  attentively  meditate  on  this  amazing  scene,  the  re- 
demption of  our  ruined  world  hy  Jesus  Christ,  Avitiiout 
feeling  the  most  lively  emotions  of  gratitude,  witliout 
being  constrained  by  the  powerful  efficacy  of  his  love  to 
live  to  him,  "  who  first  loved  us  and  gave  himself  for 
us  ;  that  he  might  purify  us  to  himself,  a  peculiar  peo- 
ple zealous  of  good  works." 

Let  us,  my  friends,  ever  remember  that  our  Saviour 
came  into  the  world  to  save  us  from  our  sins,  as  well  as 
from  the  penal  consequences  of  tiiem  in  the  future  state. 
In  vain  do  Ave  expect  to  be  saved  by  his  death,  as  a  com- 
plete satisfaction  for  sin,  unless  we  are  sanctified  by  his 
spirit  and  made  holy  as  he  is  holy.  He  came  not  to  make 
our  repentance  and  obedience  to  the  divine  laws  unne^ 
cessary,  but  to  make  them  accepted  of  God.  "We  are 
not  our  own,  we  are  bought  with  a  price,  even  the  pre- 
cious blood  of  the  son  of  God.  Let  us  therefore  serve 
him  with  our  souls  and  our  bodies,  which  are  his. 

And  now,  my  friends,  suffer  me  in  the  conclusion,  to 
nrge  it  upon  your  eonsciencee,  with  all  the  earnestness 


Si  tniiisi*  Tiii;  ftA^ioiK  ht  jlh^t  sinkers. 

and  importunity  Avbich  a  matter  of  so  much importanckt 
demands,  to  cnfiuirc  with  impartiality,  whether  the  de- 
sign of  Clirist's  coming  into  the  worUl,  has  taken  place 
witli  respect  to  your  souls ;  whether  the  birth  of  a  Savi- 
our has  been  ^*  glad  tidings  of  great  joy  to  you :"  or 
whether  liis  labors  and  sufferings  have  convinced  you  of 
your  need  of  a  Saviour  and  brought  you  to  a  cordial  com- 
pliance with  the  gospel  covenant.     No  doubt,  you  hope 
favorably  concerning  yourselves  :  but  do  your  tempers 
and  lives  lay  a  solid  foundation  for  your  hopes.     Re- 
member, that  it  is  the  idlest  dream  that  ever  imposed 
upon  the  human  understanding,  to  hope  that  you  may 
he   interested  in  his  death  and  sufferings,  while  you  do 
not  imitate  his  example  nor  live  by  his  gospel.     How 
inexcusable  therefore  must  we  be,  if,  under  all  the  glo- 
rious advantages  we  enjoy  by  the  coming  of  a  Saviour, 
we  nevertheless  continue  impenitent  and  die  in  our  sin 
at  last.     Shall  the  blessed  Jesus  set  so  high  a  value  on 
an  immortal  soul,  as  to  think  it  worth  all  his  labor  and 
pains  to  rescue  it  from  eternal  destruction?    And  shall 
we,  notwithstanding,  plunge  ourselves  into  remediless 
ruin,  by  our  neglect  of  this  great  salvation,  and  a  foolish 
attachment  to  things,  which  in  this  comparative  view, 
are  lighter  than  vanity  ?     Shall  we  thus  requite  "  the 
God  that  made  us  and  the  Lord  that  redeemed  us  with 
his  own  blood." 

Yoii  may  indeed  think  of  these  things  as  you  have 
often  done,  with  a  cold  indifference  and  neglect :  but 
believe  it,  you  must  one  day  appear  in  the  presence  of 
that  Saviour,  who  came  to  save  them  that  were  lost,  to 
account  for  all  your  delays  and  carelessness,  your  mis- 


CHRIST  THE  SAVIOVK  OF  LOST  SINNERS,  83 

pent  Sabbaths,  your  abused  ordir.anees,  your  slighted 
calls  and  broken  covenants  :  for  "  he  will  be  revealed 
in  fiaming  lire,  to  take  a  dreadful  vengeance  on  all  them 
that  know  not  God,  and  obey  not  the  gospel  of  his  son." 
These  arc  uot  visionary  notions,  this  is  not  an  empty 
harrangue  :  there  is  a  glorious  reality  in  the  gospel  to  all 
those  who  cordially  comply  with  the  design  of  Christ's 
coming  into  the  w  orld,  and  it  is  full  of  amazing  terror 
to  all  that  neglect  this  great  salvation.  Let  us  then 
labor  above  all  things,  to  secure  an  interest  in  that  great 
salvation,  Avhich  he  came  to  purchase  for  us  with  his 
blood.  Let  us  depend  on  the  merits  of  his  atonement  for 
the  pardon  of  our  sins,  and  on  the  grace  of  his  spirit,  to 
enable  us  to  comply  with  the  gospel  covenant ;  and  let 
us  make  it  the  constant  business  of  our  lives,  to  adorn 
the  doctrines  of  God,  our  Saviour  in  all  things,  "  walk- 
ing as  becomes  those  that  are  redeemed  by  the  blood  of 
Christ," 


• 


SERMON  Y. 

TVi:  HOLY  SPIRIT  THE  CO^n^ORTEK. 


JOHN,  XIV,  16, 

Jind  I  ivill  praij  ilic  father ,  and  he  shall  give  you  anu- 
thcr  comforter,  that  he  may  abide  ivitli  you  forever  ^ 
Crvcii  ihc  spirit  of  truth,  &c, 

Upon  a  slight  survey  of  ouv  situation  and  circum- 
stances in  the  present  world,  tlic  liglit  of  nature  alone 
is  sufficient  to  shew,  that  we  are  weak  and  indigent 
creatures,  surrounded  witli  innumerable  wants  and  in- 
iirFiiiti'js,  and  e>:po3ed  to  dangers  of  every  kind,  and 
from  cTcry  quarter.  "We  are  neither  able  to  supply  our 
returning  wants,  nor  sagacious  enough  to  foresee  ap- 
proaching dangers,  nor  powerful  enough  to  ward  them 
off.  So  blinded  are  our  minds  by  prejudices,  and  so 
enslaved  by  the  darkening  influences  of  various  contend- 
ing passions,  tliat  "  it  is  not  in  man  that  walketh  to  di- 
rect his  steps,-'  Notwithstanding  all  the  boasted  rc- 
iinements  of  philosophy,  so  sensible  were  the  wiser 
Heathens  of  their  weakness  and  ignorance,  that  tliey 
earnestly  desired  divine  iiluminatjon  and  assistance  from 
above,  and  acknowledged  that  their  situation  was  such, 
that  it  was  worthy  of  a  God  to  interpose  for  their  re- 
lief.    The  feeble  light  of  nature,  when  cultivated  by 


THE  HOIY  SPIRIT  THE  COMFORTER.  87 

the  most  sedulous  eare,  they  found  insufficient  to  pre- 
serve them  from  daily  errors  in  sentiment  and  pi'actice, 
or  to  support  the  mind  under  the  various  troubles  and 
perplexhicrs  of  life. — But  it  is  a  glory  peculiar  to  the 
ehrisliau  religion,  that  it  is  capable  of  yielding  light 
and  direction  in  the  path  of  duty,  and  even  joy  and 
U'iumph  to  the  mind,  in  the  midst  of  calamities,  in 
which  the  strength  of  nature  and  philosophy  can  hardly 
afford  arguments  for  patience.  These  boasted  aids  are 
like  a  candle  in  a  tempestuous  night  which  is  frequently 
extinguished  iu  the  midst  of  the  storm,  and  instead  of 
directing  and  cheering  the  weary  traveller,  leaves  him 
on  a  sudden  in  darkness,  horror  and  fear.  But  the  gos- 
pel is  «  a  light  to  our  feet  and  a  lamp  to  our  paths.'* 
It  directs  us  where  we  may  find  an  ample  provision  for 
all  our  v/ants  of  a  spiritual  kind,  and  at  the  same  time 
excites  us  by  the  most  convincing  arguments  to  repair 
to  that  unwasting  fountain  for  that  purpose.  It  teaches 
us,  that  in  our  blessed  redeemer  are  lodged  all  the 
rich  treasures  of  wisdom  and  grace,  and  gives  us  en- 
couragement from  the  unbounded  compassions  of  his 
heart,  to  expect  from  him  all  that  gracious  supply^ 
.vhich  our  various  cases  require.  He  has  purchased 
the  holy  spirit,  with  all  those  sanctifying,  comforting, 
and  strengthening  infiucnces,  which  are  necessary  to 
subdue  our  corruptions,  to  support  us  under  trouble,  to 
assist  us  ia  the  performance  of  duty,  and  to  prepare  u  i 
for  the  joys  of  a  happy  immortality.  And  as  all  fulness 
dwells  in  him,  whereby  he  is  able  to  satisfy  the  largest 
desires  of  his  children,  such  also  is  his  tenderness  fop 
ihem,  and  his  continual  desire  to  promote  their  happi- 
Jioss,  that  he  ever  manifests  the  ercatest  readiness  to 


c^ 


$8  THE  HOLY  SPIRIT  THE  C«MFORTEK. 

eommunicatc  of  liis  fulness,  to  answer  the  various  pur- 
poses of  the  spiritual  life. 

These  observations  are  abundantly  verified  by  the 
consideration  of  the  circumstances  in  which  he  made 
the  encouraging  promise  in  our  text,  to  his  disconsolate 
disciples.  In  the  context,  touched  with  the  most  ten- 
der concern  for  their  comfort,  he  is  preparing  them  to 
bear  his  removal  from  them,  which  was  now  approach- 
ing, with  patience  and  resignation.  He  informs  them, 
that  he  was  going  before  them  to  prepare  a  place  for 
their  reception  in  the  mansions  of  his  father's  house^* 
and  that  "  he  would  come  again  and  receive  them  imto' 
himself,  that  where  he  w  as,  they  might  also  be."  This 
was  one  ground  of  consolation,  which  he  afforded  tliem. 
Another  was,  that  although  he  was  necessarily  absent 
from  them,  for  a  little  time,  yet  they  should  not  want 
any  supply  of  wisdom  and  strength,  which  their  circum- 
stances required ;  for  whatsoever  they  should  ask  in  his 
name,  he  would  procure  it  for  them  from  his  heavenly 
father.  And  in  the  last  place,  to  shew  them  that  he 
could  not  be  unmindful  of  them,  when  surrounded  with 
all  the  glories  of  liis  exaltation  at  the  right  hand  of  the 
majesty  on  high,  he  assures  them  that  he  would  "pray 
the  father,  and  he  would  give  them  another  comforter, 
that  lie  might  abide  with  them  forever,  even  the  spirit 
of  truth."  The  presence  of  this  comforter  was  of  so 
much  consequence  to  them,  that  he  tells  them  in  ano- 
ther place,  that  it  was  expedient  for  them,  tliat  it  was 
for  their  interest,  that  he  should  go  away  from  them, 
for  otherwise  the  comforter  would  not  come  to  them. 
By  this  he  signified  to  them,  that  his  own  presence  with 


THE  flOXY  SPIRIT  THE  COMPORTER»  89 

them  would  not  counterbalance  tlie  loss  they  should  sus- 
tain by  the  absence  of  this  comforter* 

In  this  consolatary  discourse  with  his  disciples,  vre 
•behold  not  only  the  general  care  which  the  blessed  Re- 
deemer exercises  over  ail  liis  children,  wliich  is  sufficient 
to  engage  them  cheerfully  to  trust  him  for  providential 
supplies,  while  they  are  engaged  in  his  service  :  but  also 
the  most  alFectionate  discoveries  of  his  very  heart,  over- 
flowing in  every  sentence  with  the  kindest  concern,  not 
only  for  the  safety  but  also  for  the  comfort  of  all  his  peo- 
ple, who,  through  the  preaching  of  his  word  in  the  suc- 
ceeding ages  of  his  church,  should  believe  on  his  name. 
Herein  we  see  a  lively  image  of  that  tenderness  with 
which  he  will  another  day,  ^<  wipe  away  all  tears  from 
their  eyes;"  and  particularly  from  the  gracious  promise 
of  our  text,  the  disconsolate  believer  who  is  mourning  un- 
der a  sense  of  his  remaining  corruptions,  and  the  conse- 
quent  apprehensions  of  his  heavenly  father's  displeasure,  J^ 
may  derive  abundant  support  through  the  tiresome  pil-^ 
grimage  of  life,  and  encouragemnct  to  hope,  that  being 
sealed  by  the  spirit  of  promise  he  shall  be  safely  conducted 
through  all  the  troubles  and  storms  of  the  present  state, 
and  brought  at  last  to  the  mansions  of  his  father's  house 
above.    For  surely  when  he  spoke  these  reviving  words^     ^^ 
he  was  also  solicitous  that  our  hearts  should  not  be  ^ 
troubled,   and  therefore  provided  a  noble  ct)rdial,  the 
strength  of  which  shall  continue  to  the  remotest  ages : 
for  this  comforter  shall  abide  with  his  children  forever* 

As  we  propose,  this  day,  in  humble  obedience  to  the 

command  of  Christ,  to  sit  down  at  the  Lord's  table,  amt 

N 

0 


§ 


'i'' 


iH)  THE  IIOLl    SPIRIT   THE  COMFORTEB, 

to  coiimiemorate  the  death  and  love  of  our  absent  Re- 
deemer, Mc  could  not  fix  upon  a  more  proper  way  of 
employing  your  attention  on  this  solemn  occasion,  than 
hj  leading  your  thoughts  into  a  particular  survey  of  this 
gracious  promise,  Avliich  he  designed  for  the  comforSf 
and  encouragement  of  all  his  children.  ^Vhilc  we  are  i 
discoursing  on  this  refreshing  subject,  we  hope  that  you 
will  accompany  us  with  your  ardent  aspirations  to  hea- 
ven, that  this  sacred  comforter  Avould  draw  near  to  us 
by  his  gracious  influences,  that  we  may  know  and  feel 
the  rich  import  and  glorious  extent  of  this  animating 
promise. 

For  the  sake  of  your  memories,  we  propose,  through 
divine  assistance,  to  throw  our  thoughts  on  this  subject 
into  the  following  method.    We  shall  consider, 

1.  AVho  this  Comforter  is  who  is  sent  by  the  father  and 
the  son  ? 

n.  For  what  purposes  he  is  given  ? 

III.  What  is  our  duty  in  consequence  of  such  a  gift? 

I.  WIio  is  this  Comforter  who  is  sent  by  the  fathev 

and  the  son  ? 

There  can  be  no  doubt,  but  that  the  third  person  of 
the  adorable  trinllT,  is  liere  intended  as  the  oiBcc  as 
eribed  to  him  in  our  text,  is  the  part  which  the  sacred 
oracles  ascribe  to  liim  in  the  crconomy  of  our  redeinp- 
fion.  lie  is  described  under  various  characters  in  scrip- 


THE  HOLY  SPIRIT  THE  COMTORTES.  9i 

ture,  such  as  "  the  holy  spirit,'  ^the  holy  ghost,'  <  the 
eternal  spirit,'  <  the  spirit  of  God,' « the  spirit  of  Christ,' 
<  the  spirit  of  truth,"  of  grace,  "  of  glory  and  of  power." 
He  is  stiled  the  spirit  of  God,  not  only  because  he  is 
sent  by  the  father,  but  also  in  a  sense  more  sublime  and 
peculiar.  He  is  the  spirit  of  God  in  as  intimate  a 
sense,  as  the  si)irit  of  a  man  is  the  man ;  as  is  plain  from 
the  apostle's  comparison :  ^<  the  spirit  searches  all  thingSj, 
even  the  deep  things  of  God :  for  what  man  knoweth  the 
things  of  a  man,  save  the  spirit  of  man  which  is  in  him ; 
even  so  the  things  of  God  knoweth  none,  but  the  spirit 
of  God."^  This  makes  it  evident,  that  there  is  such  a 
close  and  intimate  union  subsisting  between  God  and  the 
spirit  of  God,  as  that  he  is  privy  to  his  most  abstruse 
and  hidden  counsels,  in  the  same  manner  as  the  humaii 
spirit  is  conscious  of  all  the  thoughts  and  intentions  of 
the  man.  The  incommunicable  perfections  of  the  adora- 
ble God,  are  frequently  ascribed  to  him  in  sacred  writ, 
such  as  eternity,  omniscience,  omnipresence.  ^^  Whi-  . 
ther  shall  I  fly  from  thy  spirit,"  says  the  Psalmist. f  It 
cannot  be  easily  conceived,  how  all  christians  through 
the  world  could  be  directed  to  expect  his  influences^ 
without  supposing  him  to  be  possessed  of  that  divine 
perfection,  omnipresence.  We  can  by  no  means  appre- 
hend it  possible,  that  a  finite  being  could  have  access  to 
all  minds  at  once.  These  things  shew  that  he  is  God 
equal  with  the  father  and  the  son,  and  the  third  person 
of  the  sacred  trinity,  the  great  object  of  the  christian 
worship.  How  he  has  obtained  the  peculiar  title  of  the 
holy  spirit,  in  contradistinction  from  the  father  and  the 

*  1.  Cor.  xi.  +  Ps.  cxxxjx,  7. 


J%  THE  HOLT  SriRIT  THE  CO^IFonTElS. 

son,  ^^^c  may  learn  from  considering,  that  lie  is  described 
every  where  in  scripture,  as  conversant  >vith  human 
minds,  assisting  them  >vith  his  divine  and  holy  inspira- 
tions, invigorating  ami  empowering  them  by  his  streng- 
thening inlluenecs,  and  ena!)ling  them  to  think  and  act 
w  ith  more  energy  and  power,  in  tlie  knowledge  of  truth 
and  the  practice  of  lioliness,  than  what  belongs  to  thp 
spirit  of  a  man  or  a  mind  purely  human. 

But  it  is  in  a  very  different  sense  that  he  is  stilcd  th« 
spirit  of  Christ.  We  know  that  Jesus  Christ  is  said  to  be 
"  full  of  the  holy  ghost,"  to  be  "  anointed  with  the  holy 
ghost,'*  and  to  have  the  "  spirit  without  measure." — 
Whatever  he  did  is  said  to  be  done  by  tlie  holy  ghost :  he 
w  as  led  by  the  spirit,  cast  out  devils,  and  did  other  mi- 
racles by  the  spirit  of  God  :  he  gave  commandments  to 
his  disciples  through  the  hoJy  ghost,  and  offered  himself 
upon  the  cross  through  the  eternal  spirit.  This  may 
seem  a  sufficient  foundation  for  his  being  stilcd  the  spirit 
of  Christ :  but  if  we  stop  here,  we  shall  come  far  short 
of  the  scripture  notion  of  this  appellation.  Christians 
arc  also  said  to  be  *^  born  of  the  spirit,"  to  be  <<  led  by 
liim,"  to  be  **  full  of  the  holy  ghost,"  to  work  miracles, 
speak  divers  tongues,  prophesy,  and  to  do  all  good  and 
holy  actions,  by  the  spirit  of  God  ;  and  yet  this  sacred 
person  is  ncTcr  called  the  spirit  of  David,  of  Peter,  or 
Paul. 

To  comprehend  this  more  fully,  let  its  consider  thw 
character  which  Jesus  Christ  sustained  on  earth,  viz. 
the  representative  of  the  wliole  human  race,  the  great 
f^xcmplar  of  the  human  uaturc  restored  to  its  primitive* 


THE  HOLT  SPIRIT  THE  COMroHTEIL  9*5 

integrity.  According  to  this,  it  is  familiar  with  the 
upostle  Paul,  to  consider  the  whole  assemhlage  of  chiis 
tians  through  the  world,  as  his  hody,  and  individually 
as  members  of  this  body,  doing  whatsoever  they  do,  and 
receiving  whatsoever  they  receive  in  him.  Hence,  we 
are  chosen,  adopted,  sanctified,  crucified  to  the  worlds 
raised  from  the  dead  in  liim.  Hence  is  the  edifying  of 
his  body,  till  we  come  to  a  perfect  man,  '^  to  the  mea- 
sure of  the  stature  of  the  fullness  of  Christ  j"  that  is^ 
till  the  christian  body  be  compleated  by  the  union  of  all 
its  members,  which  will  then  be  commensurate  to  the 
fulness  of  Christ ;  so  that  the  loss  of  a  single  christian 
would  be  the  loss  of  a  member  of  Christ's  body,  which 
would  render  it  imperfect*  As  the  whole  assembly  of 
christians  therefore,  is  represented  as  the  body  of  Christ, 
and  as  they  are  all  actuated  and  led  by  the  holy  ghost, 
this  sacred  agent,  for  this  reason,  is  called  the  spirit  of 
Christ,  He  is  also  stiled  the  spirit  of  Christ,  becausoH, 
hy  his  meritorious  death  and  sufferings,  he  purchased 
the  sacred  influences  of  the  spirit,  Avliich  were  thcreiore 
treasured  up  in  his  hands,  to  be  communicated  by  Iiim 
to  his  members,  for  their  support  and  refrcsiiment  ia  t\\i>. 
spiritual  life. 

This  serves  to  explain  what  our  Saviour  says  to  his 
disciples,  when  conversing  with  them  concerning  the 
«oming  of  this  comforter,  and  concerning  the  necessity 
«f  his  own  ascension  to  heaven,  previous  to  their  receiv- 
ing this  promise  of  the  father.  "  If  I  go  not  away,  the 
comforter  will  not  come  unto  you :  but  if  I  go  I  will 
send  him  unto  yoiu'^    For  fiinee  the  holy  ghost  was  the 


Oh  THE  nOLY  SPliUT  TilK  COMfORTEIi, 

spirit  of  Christ,  Avho  possessed  liim  ^vitli  all  his  sacred 
influences,  in  fulness  and  >vithout  measure,  to  be  after- 
wards diffused  by  him  in  various  measures  and  propor- 
tions, through  his  mystical  body  5  it  seems  at  least  pro- 
bable, from  the  whole  oeconomy  of  redemption,  that 
while  our  blessed  Redeemer  remained  on  earth,  and  tlie 
work  assigned  him  was  not  yet  compleated,  the  influen- 
ces of  the  holy  spirit  Avere  in  a  great  measure  confined 
to  his  sacred  person,  and  no  farther  communicated  by 
him,  but  occasionally  and  in  a  certain  degree,  to  his 
apostles  and  disciples,  for  particular  purposes.  Hence 
the  evangelist  observes,  that  "  the  holy  ghost  was  not 
yet  given,  because  Jesus  was  not  yet  glorified."*  But 
when  the  w;ork  of  redemption  was  compleated,  and  he 
ascended  up  on  liigli,  to  enter  into  his  glory,  then  he  dis- 
ti'ibuted  the  several  gifts  of  the  spirit  to  his  disciples,  to 
qualify  them  for  the  propagation  of  the  gospel  through 
the  world;  and  larger  measures  of  the  sanctifying  and 
illuminating  influences  of  the  spirit,  were  imparted  to 
chrij?tians  for  the  various  purposes  of  the  spiritual  life. 
For  we  are  not  to  imagine,  that  the  extraordinary  and 
miraculous  powers,  wliich  appeared  in  the  first  ages  of 
Christianity,  Avcrc  tlie  only  influences  of  the  holy  ghost : 
for  there  is  no  grace,  no  virtue,  not  even  so  much  as  a 
good  thought  or  pious  resolution,  but  what  in  the  scrip- 
ture account  of  things,  is  owing  to  the  kindly  sugges- 
tions and  efiicacious  operations  of  the  spirit  of  grace.— 
This  brings  me  to  consider, 

II.  For  whit  purposes  the  holy  spirit  is  given. 

/  *Job.  vn.G9. 

^  ■■■'  ■tjv 


THE  HOLT  SPIRIT  THE  COMFORTER.  95 

1.  The  miraculous  gifts  of  the  spirit  ivere  tlesigned  to  give 
sufficient  attestations  of  the  truth  of  a  divine  revda- 
tian. 

This  sacred  agent  acted  as  a  spirit  of  prophecy  un- 
der the  first  dispensation.  <»  Holy  men  of  God  spake  as 
they  were  moved  hy  the  spirit  of  God.'*=^  "  The  spirit 
of  Christ  was  in  them  testifying  the  things  which  they 
delivered/*!  In  the  primitive  ages  of  Christianity,  Iiis 
extraordinary  influences  were  very  surpi^ising  and  ex- 
tensive. By  him  the  apostles  and  first  publishers  of  th<? 
gospel,  were  enabled  infallibly  to  make  kno^>ii  the  will 
of  God  for  the  salvation  of  the  world,  being  endowed 
with  such  supernatural  qualifications  for  the  services  to 
which  they  were  called,  that  their  enemies  "  were  not 
able  to  resist  the  spirit  by  which  they  8poke.'':|:  The 
holy  spirit  gave  many  miraculous  attestations  to  the 
truth  of  Christianity,  by  the  gift  of  tongues  and  by  many 
other  signs  and  wonders.  These  were  peculiar  to  the 
first  age  of  Christianity  and  necessary  for  the  laying  tlie 
foundations  of  the  gospel  church,  but  not  designed  to 
be  continued  in  after  times,  as  the  revelation  of  tlie 
divine  will  was  then  completed,  and  sufficient  provision 
made  for  conveying  the  same  down  to  the  succeeding 
ages  of  the  church. 

But  altliough  tiiese  miraculous  operations  of  the  spirit 
ceased,  when  there  was  no  further  occasion  for  them, 
yet  there  are  the  common  and  sanctifying  influences  of 
grace,  Avhich  are  absolutely  necessai^'  for  the  beginning 

^2.Pet.j,21.  fl.Pet.i,  11.         fAct.vj.IO 


■i)6  THE  HOLY   SriiaT  THE  COMrOKT4iK. 

aud  progress  of  tlie  spiritual  life  in  the  soul,  which  arc 
still  bestowed  upon  (^liristians  in  various  proportions. — 
Therefore  we  add,  that 

2.  Tlie  spirit  of  God  is  given  to  illuminate  the  mind  in 
the  knowledge  of  Christy  and  to  renetv  and  change  the 
heart. 

The  melancholy  condition  of  all  men  by  nature  is,  that 
ail  llie  powers  and  faculties  of  the  soul  are  miserably 
perverted  by  sin.  Our  understandings  are  darkened, 
our  wills  stubborn  and  refractory  to  the  divine  com- 
mands, our  consciences  are  hardened,  our  affectior. sand 
passions  arc  set  upon  wrong  objects,  and  our  resolutions 
and  attempts  for  a  reformation  are  too  often  weak  and 
inefTectuai.  But  the  influences  of  the  holy  spirit  are 
communicated  to  remedy  this  fatal  disorder  of  the  soul. 
He  enlightens  the  darkened  understanding  and  brings  Viie 
truth  of  the  gospel  home  to  our  consciences,  with  divine 
power  and  energy,  by  representing  them  in  such  a  strik- 
ing point  of  light,  and  engaging  our  attention  to  them, 
that  our  hearts  are  brought  under  the  influence  of  them. 
Thus  he  "  takes  of  the  things  of  Christ  and  shews  them 
xinto  us,'  <  shining  into  our  minds  to  give  us  the  light  of 
the  knowledge  of  the  glorious  God  in  the  face  of  Jes;  s 
Christ.' •  Thus  he  gives  us  new  apprehensions  of  the  ador- 
able God,  as  being  of  purer  eyes  than  to  behold  iniquity, 
and  yet  as  exercising  tlirough  a  Kedeemer  the  unsearcha- 
ble riches  of  his  grace  and  mercy  to  our  degenerate  race, 
in  perfect  consistence  with  the  various  claims  of  his  jus- 
tice, wisdom  and  truth,  and  with  the  rights  of  his  moral 
government  of  the  world.  Thus  he  convinces  us  that  we 


THE  HOLT  SPIRIT  THE  COMFORTEH.  97 

have  ruined  ourselves,  that  we  have  exposed  ourselves  to 
the  just  resentment  of  an  offended  God,  and  that  avc  are 
unahle  to  recover  ourselves  from  the  ruins  of  our  fall,  or 
from  the  guilt  and  bondage  of  sin.  Thus  lie  persuades 
us  tliat  we  stand  in  need  of  the  interposition  of  the  great 
Redeemer  of  mankind,  and  that  he  is  both  able  and 
willing  to  save. 

By  the  sacred  influences  of  the  holy  spirit,  the  soul  is 
brought  to  see  the  suitableness  of  the  Redeemer's  cha- 
racters and  offices  to  its  own  condition,  and  to  value  an 
interest  in  his  death  and  righteousness,  above  every 
worldly  consideration,  as  a  miserable  captive  would 
prize  a  deliverance,  or  a  condemned  malefactor  v^ould 
esteem  a  pardon.  By  these  means  the  stubbornness  of 
the  will  is  removed,  so  that  every  high  thought  that  ex- 
alteth  itself  against  the  knowledge  of  Christ,  is  brought 
into  subjection  to  him,  and  we  are  made  willing  in  a  day 
of  his  power,  to  accept  of  him  in  all  his  characters  and 
offices,  on  the  terms  of  the  gospel.  Hereby  w^e  arc 
brought  to  choose  God  for  our  portion  and  happiness, 
Jesus  Christ  for  our  saviour  and  redeemer,  and  tlie 
holy  spirit  for  our  sanetifyer  and  comforter.  By  this 
sacred  agent  our  hard  and  stony  hearts  are  melted  dov,  n 
into  a  penetential  sorrow  for  sin,  and  a  cheerful  readi- 
ness to  comply  with  every  commanded  duty.  Our  affec- 
tions which  are  too  much  engrossed  by  lying  vanities  and 
empty  shadows,  are  in  some  good  degree  disengaged 
from  worldly  attachments  and  set  upon  things  above. — 
It  is  he  alone  that  strengthens  our  weak  resolutions  to 
forsake  evei^  false  and  wicked  way,  and  animates  our 
feeble  endeavours  to  turn  unto  the  Lord  our  God,  with 


ys  THE  HOLY  sniiiT  Tiir4  comfortek. 

all  our  hearts.  In  a  word,  it  is  by  his  continued  influ- 
ences that  Avc  are  cnahled  to  die  unto  sin  and  to  live  unto 
holiness.  Thus  we  arc  said  "  to  be  horn  of  the  spirit, 
to  be  renewed  in  the  temper  of  our  minds,  to  be  trans* 
formed  into  the  divine  imngc,  from  glory  to  gloi'}',  even 
as  by  the  spirit  of  the  Lord."  Thus  the  soul  experi- 
ences that  saving  change,  whereby  all  old  things  are 
passed  away  and  all  things  arc  become  new.  But  this 
is  not  all* 

3.  The  spirit  of  Vod  is  also  given  to  make  us  fruilful 
iiud  progrcssirc  in  holiness, 

"We  arc  indebted  to  (he  spirit  of  grace  not  only  for 
the  implantation  of  graee  in  tlie  soul,  but  our  progress 
in  the  road  to  eternal  life  is  also  to  be  ascribed  to  the 
operations  of  the  same  almighty  agent.  When  his  di- 
vine influences  are  communicated  to  the  christian,  they 
enable  him  to  bring  Ibrtli  tlic  fruits  of  holiness ;  and 
the  soul,  which  was  before  justly  compared  to  a  bar- 
ren Wilderness,  which  produces  nothing  but  thorns  and 
briars  and  other  useless  shrubs,  is  now  like  a  watered 
garden,  which  abounds  sxlVa  a  rich  variety  of  the  most 
ttseful  and  agreeable  productions.  By  our  vital  union 
to  Jesus  Christ,  which  Is  ei^ected  by  the  operations  of 
the  spirit  of  grace,  v.  orking  fiiith  in  us,  we  are  enabled 
to  bear  much  fnut.  <•  I  am  the  vine,*'  says  our  Saviour, 
•^  and  ye  ai'c  the  branches.  He  that  abideth  in  mc  and 
f  in  him,  the  same  bjingeth  forth  much  fruit,  for  v/ith- 
out  mc  ye  can  do  nothing,"  '^i'hc  christian,  that  is 
hi  any  eminent  degree  actuated  by  the  spirit  of  grace, 
is  dally  growing  hi  grace,  adding  something  t©  his  spi- 


THE  HOLY  SPIRIT  THE  tOMrOKTEK.  1)9 

ritual  stature,  and  making  advances  in  tlic  various 
branches  of  the  christian  character.  Far  from  resting 
contented  ^vith  former  attainments,  he  "  forgets  the 
things  that  are  behind,  and  presses  toward  the  mark, 
for  the  prize  of  the  higli  calling  of  God  in  Christ  Jesus.'* 
Daily  aspiring  after  perfection  and  going  on  from 
strength  to  strength,  he  studies  to  have  his  passions 
more  mortified,  his  corruptions  more  subdued,  his  graces 
more  confirmed,  and  himself  made  more  active  and  cheer- 
ful in  religion.  Although  all  do  not  arrive  at  the  same 
perfection  in  holiness,  yet,  because  it  is  essential  to  the 
nature  of  true  grace  to  grow,  all  true  christians  will 
make  more  or  less  proficiency  in  the  road  to  eternal  glory 
in  proportion  to  the  measure  of  grace  bestowed  upon 
them,  and  to  their  own  activity  and  diligence  in  the  spi- 
ritual life.  This  will  more  fully  appear  by  attending  to 
the  following  particulars. 

4    llie  holij  spirit  is  given  to  assist  lis  in  the  'perfor- 
mance of  the  various  duties  incnviibcnt  upon  ns. 

He  enables  us  to  discern  and  recollect  what  is  our 
duty  in  the  various  circumstances  of  life,  and  how  it 
may  be  acceptably  performed.  How  many  of  our  du- 
ties lie  in  the  middle  between  the  culpable  extremes  on 
both  sides,  which  perplex  our  judgment  and  practice. 
In  the  duty  of  self  examination,  for  instance,  hov.  difii- 
cult  is  it  to  set  the  marks  of  true  grace  neither  too 
high  nor  too  low,  that  we  may  pass  an  impartial  judg- 
ment upon  our  own  spiritual  state,  without  too  much 
favour  towards,  or  unreasonable  prejudices  against  our- 
selves. Into  this  duty,  in  particular,  the  apostle  intro- 
duces the  agency  of  the  holy  spirit^  «^  witnessing  with 


100  THE  HOLY  SPIRIT  THE  COMrOltT«R. 

our  spirits,  that  wc  fire  the  eliiWren  of  God,"  if  indeed 
Ave  have  passed  from  death  unto  life.  Does  not  the  ex- 
tensive and  difficult  duty  of  pi'^yer  require  such  intense* 
ness  of  mind,  such  fervour  of  affection,  and  such  dili- 
gent preparation,  that  tlie  most  experienced  christians 
iind  it  a  matter  of  ,e;rcat  difficulty  to  collect  their  scat- 
tered thoughts,  to  restrain  their  ifvandering  affections 
and  to  maintain  upon  their  spirits  that  solemn  awe  and 
reverence,  which  becomes  us,  when  we  approach  the 
throne  of  the  most  hig]i  God  ?  And  does  not  the  inspired 
apostle  make  the  regular  and  acceptable  discharge  of 
this  solemn  duty  to  depend  upon  the  spirit's  helping  our 
infirmities,  and  making  "  intercession  for  us  with  groans 
that  cannot  be  uttered  ;"  in  as  much  as  "  we  know  not 
what  we  sliould  pray  for,  as  we  ought."  Is  not  the  path 
of  duty  often  embarrassed  with  many  perplexities  and 
intricate  circumstances,  so  tliat  it  is  extremely  difficult 
to  discern  the  will  of  God  in  various  dispensations  of 
liis  providence  ?  Is  not  human  wisdom  often  at  a  loss 
to  discover  the  time  and  place,  the  nature  and  kind,  the 
jncasure  and  method  of  each  duty  arising  from  our  va- 
rious connections  in  the  social  life,  wliere  providence 
has  allotted  us  an  extensive  sphere  of  usefulness.  Puz- 
zled with  these  difficulties,  do  not  the  wisest  of  men  of- 
ten wish  for  and  earnestly  seek  a  superior  direction 
from  above  ?  Acknowledging  that  "  it  is  not  in  man 
that  Wiilkcth  to  direct  his  steps ;"  do  tliey  not  often 
breatlic  out  their  ardent  desires  in  the  language  of  tlie 
pious  Psalmist,  '*  shew  me  thy  ways  O  Lord,  teacli  me 
thy  paths."  Now,  is  it  not  the  express  office  of  the  spirit 
fit*  truth  in  the  CRconomy  of  redemption,  to  take  of  the 
iiiiiigs  of  Christ,  and  to  sliew  them  unto  us,  and  to  lead 


fHE  HOLY  SPIRIT  THE  COMFORTER.  101 

US  in  the  way  everlasting,  and  to  bring  to  our  remem- 
brance the  things  that  Christ  has  said  for  our  direction 
in  the  intricate  mazes  of  life.  And  can  we  not  appeal 
to  the  comfortable  experience  of  many  cliristians,  that 
in  many  seasons  of  life,  when  surrounded  with  perplexi- 
ties and  involved  in  darkness,  they  have  found  counsel 
and  direction  from  God?  Can  they  not  recollect  the 
time,  when  they  found  a  ray  of  divine  light  darting  into 
their  minds  on  a  sudden,  or  a  surprising  and  unexpected 
concurrence  of  circumstances,  conspiring  together  to 
point  out  the  way  of  duty  A\ith  comfortable  satisfaction 
and  evidence?  Have  they  not  often  in  this  manner 
heard,  as  it  were  a  word  behind  them,  saying,  *^  this  is 
the  way,  walk  in  it.'*  How  often  will  the  observant 
christian  find  reason  to  acknowledge  himself  indebted 
to  the  sacred  agency  of  tlie  spirit  of  truth,  for  many 
seasonable  hints,  and  pious  suggestions,  enlarging  the 
mind  with  a  clear  and  easy  perception,  of  what  belongs 
to  the  due  performance  of  many  duties,  when  his  views 
before  had  been  much  confused  and  contracted,  and  his 
attempts  clogged  with  discouraging  difficulties. 

But  besides  the  knowledge  of  our  duty,  the  holy  spirit 
assists  us  in  the  performance  of  it,  by  affording  a  practi- 
cal experimental  knowledge,  and  a  lively  and  abiding 
sense  of  those  divine  truths  that  are  the  grand  motives 
to  all  duty.  How  frequent  are  the  complaints  of  exer- 
cised christians,  that  the  great  and  wonderful  tilings 
contained  in  the  law  and  gospel  of  Christ,  appeiir  to 
them  strange  and  insipid,  that  after  all  their  endca-vors 
to  quicken  their  attention  and  to  engage  all  the  active 
powers  of  their  souls  in  religious  duties^  yet  they  can 


103  THE  HOLY  SPIRIT  THE  COMFORTEK* 

derive  but  little  or  no  vital  warmth  of  affection  from 
them.  They  hear  and  read  of  them,  they  converse 
with  them  in  their  devotions  in  private,  and  meditate 
on  them  in  public  ;  but  alas !  it  is  without  any  clear 
views  of  their  transcendent  lustre  and  glory,  without 
any  heart-felt  relishes  of  their  sweetness,  and  without 
any  powerful  impressions  left  on  their  minds.  But  at 
other  tim^s  when  the  spirit  of  God  opens  their  eyes  to 
behold  the  wonderful  truths  of  his  word,  the  same  di- 
vine truths,  whose  force  was  so  feeble  and  languid  be- 
fore, now  break  into  the  mind  with  such  marvellous 
light  and  glory,  as  to  fill  the  burdened  soul  with  holy 
rapture  and  wonder,  and  spread  their  quickening  influ- 
ence over  all  the  powers  of  their  nature.  It  would  be 
injustice  to  the  sacred  agency  of  the  holy  spirit,  not  to 
ascribe  this  blessed  effect^  to  his  bringing  the  truths  of 
the  gospel  Avith  power  and  energy  to  the  conscience,  and 
liis  shining  into  our  minds  to  give  us  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ.  Thus  it  is  that  he  inspires  us  with  readiness 
and  alacrity  in  the  performance  of  duty.  It  is  God,  by 
his  spirit  that  w  orks  in  us  to  will  and  to  do,  of  his  own 
good  pleasure,  quickening  us  to  the  several  duties  of 
our  respective  callings  and  employments  in  life,  and 
disposing  and  preparing  our  hearts  for  religious  exer- 
cises. It  is  he,  who  excites  holy  motions,  inspires  with 
humble,  yet  lively  resolutions,  and  preserves  them  warm 
and  steady  in  the  soul,  thereby  effectually  inclining  us 
to  the  appointed  work  by  the  sweet  and  powerful  con- 
straints of  his  marvellous  grace.  And  many  christians 
can  testify  to  tlic  honor  of  free  grace,  that  wlien  they 
have  found  their  good  dispositions  wear  off,  and  a  list- 


THE  HOIiY  SPIRIT  THE  COMroHTEK,  IQa 

iess  inactivity  overspreading  their  souls,  tliey  have  ex* 
perienced  this  sacred  agent  aAvakeniiig  their  drooping 
spirits,  reviving  their  languid  aifections,  and  maintain- 
ing in  them  a  suitable  frame  for  patient  continuance  in 
well  doing.  Tliis  he  effects  by  impressing  the  mind 
■with  appropriating  views  of  the  great  and  precious  pro- 
mises of  the  gospel,  with  the  comfortable  assurance  of 
his  upholding  and  strengthening  presence,  by  reviving 
the  recollection  of  former  manifestations  of  his  love  in 
the  ordinances  of  the  gospel,  and  by  affording  immediate 
foretastes  of  that  glorious  state,  where  we  shall  be  able 
to  serve  our  God  without  heaviness  or  distraction.  It  is 
the  spirit  of  God,  by  his  wonderful  working  in  the  hearts 
of  his  people,  that  suppresses  evil  inclinations,  that  wea- 
kens the  power  of  evil  habits,  that  lays  our  lawless  pas- 
sions and  appetites  under  the  restraints  of  his  grace, 
that  quickens  those  holy  affections  and  gracious  princi- 
ples into  lively  exercise,  which  ought  to  accompany  the 
performance  of  every  religious  duty.  It  is  the  spirit  of 
faith,  of  love,  and  joy,  which  helps  our  infirmities  in  all 
our  comfortable  approaches  to  God  in  the  ordinances  of 
his  hause.  When  we  are  enabled  to  pour  out  our  hearts 
before  God,  in  awful  yet  delightful  adorations  of  his 
sublime  and  incomprehensible  glories,  in  a  lively  flow  of 
penitent  affections  and  genuine  contrition  for  our  siiis, 
in  warm  and  fervent  breatliings  after  spiritual  bicssings, 
in  an  easy  resignation  of  all  our  temporal  concerns  to 
his  Avill,  in  the  various  pleadings  of  faith,  and  in  tlio 
lively  emotions  of  love,  of  gratitude  and  joy,  when  wc 
acknowledge  his  benefits ;  the  spirit  of  grace  and  suppli- 
oation  has  been  previously  poured  out  upon  us,  has  been 
moving  upon  our  hearts,  and  affording  this  glorious  liber- 


10  i  THE  IIOJLY  SPIRIT  THE  COMFORTEE. 

ty,  and  enlarged  emanation  of  spiritual  affections  and 
graces.  Tims  "  he  makes  his  cliildren  perfect  in  every 
good  work,  to  do  his  will,  working  in  us  that  which  is 
well  pleasing  in  his  sight,  through  Jesus  Christ."* 

We  might  easily  go  on  in  expatiating  upon  this  copi- 
ous and  delightful  subject,  until  the  very  design  of 
preaching  would  he  defeated  by  the  length  of  the  dis- 
course. IrVe  shall  therefore  be  contented  to  mention 
another  particular,  at  present,  viz.  that 

5.   The  Hohj   Spirit  is  given  to  comfort  us  under  tlit 
various  troubles  of  the  civil  or  religious  life. 

The  mourning  christian  experiences  an  holy  joy  and 
triumph  in  the  communications  of  grace,  in  the  instan- 
ces already  mentioned  :  for  what  can  be  more  refreshing 
to  the  weary  traveller,  fainting  under  the  scorching  rays 
of  the  sun,  or  ready  to  die  for  thirst  in  the  sandy  de- 
sert, than  a  draught  of  cold  water  ?  And  yet  this  is  but 
a  faint  emblem  of  that  spiritual  refreshment  which  the 
humble  christian  derives  from  the  spirit  of  God,  who 
raises  his  views  to  the  eternal  Jehovah  and  enables  him  to 
consider  him  as  his  indulgent  father  and  his  everlasting 
friend.  It  is  the  spirit  of  God  who  strengthens  his  faith, 
and  leads  him  to  see  that  his  Redeemer  liveth  and  reign- 
eth  at  the  riglit  hand  of  the  majesty  on  high,  conduct- 
ing all  tlie  operations  in  the  kingdoms  of  nature  and 
grace  for  the  benefit  of  his  children.  It  is  by  the  in- 
ward witnessing  of  the  holy  spirit,  that  he  is  led  to  see 

*Heb.  xiij.,  21. 


THE  HOLT  SPIRIT  THE  COMrORTES.  105 

his  sins  pardoned  throiigli  the  atonement  of  tlie  son  of 
God,  himself  rescued  from  hell  and  destruction,  and  in- 
terested in  the  great  and  precious  promises  of  the  gospel^ 
and  all  the  glorious  blessings  of  the  new  covenant  that 
was  ratified  in  the  Redeemer's  Wood.  Storms  of  temp- 
tation may  indeed  arise  and  threaten  to  overwhelm  his 
soul ;  they  may  assault  him  with  such  violence  as  to 
shake  his  confidence  in  God,  and  almost  reduce  him  to 
despair.  Principalities  and  powers  and  the  rulers  of  the 
darkness  of  this  world,  may  associate  their  comhined 
legions  and  lead  him  for  a  season  captive  at  their  plea- 
sure ;  the  world  may  spread  her  alluring  charms  hefore 
him  to  captivate  his  affections,  and  the  great  remainders 
of  corruption  that  still  lodge  in  his  bosom,  may  through 
his  neglect,  lead  him  astray  from  God  and  his  duty ;  and 
in  righteous  displeasure,  the  spirit  of  God  may  with- 
hold the  comfortable  manifestations  of  his  presence,  so 
that  he  will  go  mourning  under  the  hidings  of  his  fa- 
ther's face.  Yet  his  heavenly  father  remembers  the  co- 
venant of  his  love,  and  although  he  corrects  him  for  his 
transgressions,  <•'  his  loving  kindness  he  will  not  utterly 
take  from  him,  nor  suifer  his  faithlessness  to  fail." 
He  sends  his  spirit  to  awaken  him  to  repentance,  to  give 
him  the  victory  over  his  spiritual  enemies,  and  to  re- 
vive his  drooping  spirits  with  such  gracious  consolations 
as  these  :  «  Son,  daughter,  be  of  good  cheer,  thy  sins 
are  forgiven  thee ;"  for  "  in  a  little  wrath  I  hid  my  face 
from  thee  for  a  moment,  but  with  everlasting  kindness 
will  I  have  mercy  on  thee,  saith  the  Lord  thy  Redeemer.'^ 
Thus  does  the  spirit  of  God  afford  him  joy  and  peace  in 
believing.     And  what  can  be  a  more  sound  foundation 

for  "joy,  unspeakable  and  full  of  glorv  ?"  The  pleasure 

O 


iOG  THE  HOLY    si'lillT  THE  COMrORa'EIl. 

ami  (lclig;]it  Avliicli  arises  from  tlie  comimmications  of 
grace,  are  a  fiiiul  of  liappiness  which  is  independent  of 
the  body  and  all  the  vicissitudes  of  this  changing  scene, 
and  which  the  world,  with  all  its  enjoyments^  can  never 
equal.'  What  calamity  or  affliction  can  hefal  the  ehris- 
tiim,  that  can  roh  him  of  this  liappiness  ?  In  what  trou- 
ble of  body,  mind,  or  estate,  can  he  he  involved,  in  which 
this  sacred  comforter  cannot  have  access  to  him,  to  sup- 
port him  with  his  refreshing  influences  ?  In  poverty, 
Ihcsc  can  enrich  his  soul,  in  sickness  they  can  relieve 
Mm,  in  solitude  they  can  cheer  him,  nay,  they  can  make 
him  smile  at  the  persecutor's  lawless  rage^  and  triumph 
oven  in  the  midst  of  surrounding  flames.  For  having 
the  witness  within  himself,  the  earnest  of  the  spirit 
of  grace,  **  by  whom  he  is  sealed  unto  the  day  of  re- 
demption,"^ he  can  look  beyond  the  grave  to  his  glorious 
inheritance  among  them  that  arc  sanctified. 

APrilCATIOX. 

1.  Is  Uie  spirit  of  grace  sent  hy  the  father  and  the  son 
for  all  these  gracious  and  important  purposes  ^ 

1  hope,  my  friends,  you  have  been  endeavoring  to  ex- 
ainiiie  your  own  hearts,  to  see  whether  you  have  expe- 
rienced these  saving  and  sanctifying  influences  of  grace, 
transforming  you  intd  the  divine  image  and  preparing 
you  for  glory  and  happiness.  What  has  been  said  is 
sufficient  to  alarm  the  thoughtless  sinner,  Avho  has  no 
grounds  to  believe  that  he  is  led  by  the  spirit,  but  has 
been  striving  against  his  kindly  influences  all  his  life. 
It  should  give  him  an  awful  conviction  of  his  utter  ina- 
bility to  do  any  thing  tiiat  is  truly  pleasing  to  God, 


1*HE  HOLT  SPIRIT  THE  COMPORTER.  lOT 

whatever  professions  he  may  make,  or  whatever  religious 
services  he  may  attend.  Sensible  therefore  of  your 
danger,  while  destitute  of  the  saving  operations  of  the 
spirit  of  grace,  let  me  heseecli  and  entreat  you,  as  you 
value  an  interest  in  tlie  blessings  of  the  redeemer's  pur- 
chase, and  as  you  prize  the  salvation  of  your  ow  n  souls, 
that  you  suffer  yourselves  to  go  no  longer  in  a  round  of 
dead  and  spiritless  duties,  but  earnestly  implore  the 
gift  of  the  spirit,  from  tliat  God  who  gives  it  with  in- 
finitely more  readiness,  than  thc^most  indulgent  earthly 
parent  w  ould  give  bread  to  a  starving  child.  Is  he  not 
even  now  striving  with  your  consciences  ?  and  can  you 
still  persist  in  rejecting  his  salutary  suggestions,  until 
lie  is  provoked  in  righteous  displeasure,  to  withdraw 
from  you,  and  you  hear  from  him  no  more. 

But  charity  forbids  me  to  suppose  this  to  be  the 
miserable  condition  of  you  ail.  Tliere  are  many  of  you, 
I  trust,  who  have  rational  grounds  to  conclude,  from 
the  fruits  of  holiness  discoverable  in  your  hearts  and 
lives,  that  you  have  experienced  the  renewing  and 
sanctifying  operations  of  the  spirit  of  grace.  I  hope  w^e 
shall  ever  retain  grateful  sentiments  and  apprehensions 
of  that  adorable  God  and  redeemer,  who  have  sent  this 
sacred  agent  to  ''  w ork  in  us,  to  will  and  to  do  of  his 
own  good  pleasure."  I  hope  we  shall  endeavor  to  ex- 
press our  gratitude  by  consecrating  ourselves  to  his  ser- 
vice, '"walking  in  the  spirit  in  newness  of  life."  Sen- 
sible of  our  remaining  corruptions,  and  persuaded  that 
of  ourselves  we  can  do  notliing  that  is  spiritually  good, 
let  us  daily  look  to  the  great  head  of  divine  iniluences 
for  renewed  communications  of  grace  and  strength,  f^r 


108  ran  uoLY  sPiiar  the  gomfortek. 

the  various  purposes  of  the  spiritual  life.  Let  us  be 
diligent  in  our  attendance  upon  all  those  sacred  ordin- 
ances, in  Avhieh  >ve  have  encouragement  to  expect  his 
renewing  and  sanctifying  grace.  Particularly  let  the 
consideration,  that  the  l-oiy  spirit  Avith  ail  his  divine 
and  salutary  operations,  were  procured  for  us  by  the 
death  and  suffering  of  our  divine  redeemer,  engage  us 
to  approach  him  at  his  table,  which  h'e  lias  appointed 
lor  the  comfort  and  refreshment  of  his  children  in  their 
tiresome  pilgrimage  of  life.  Are  you  desirous  of  the 
tokens  of  the  redeemer's  love,  and  of  the  influences  of 
his  grace  ?  Behold,  he  is  now  inviting  you  in  the  lan- 
guage of  tenderness  and  love,  to  come  to  him  in  that 
sacred  ordinance  for  the  supply  of  ail  your  wants. 
<<*  Eat,  O  my  friends,  drink,  yea  drink  abundantly,  O 
my  beloved."  "  Wisdom  liath  built  licr  house,  hath 
mingled  her  wine  and  furnislied  her  table,  she  hath  also 
sent  her  ambassadors  to  you,  saying,  come  eat  of  my 
bread,  and  drink  of  my  Avine,  tliat  I  have  mingled." 
He  is  now  inviting  you,  who  is  your  saviour  and  your 
friend,  who  loved  you  and  gave  lys  soul  a  ransom  for 
you,  and  who  now  remembers  you  with  the  tenderest 
affection  at  the  right  hand  of  the  throne  of  God.  Con- 
sider the  glorious  provision  that  is  here  made  for  your 
support  and  comfort.  ^«  It  a  feast  of  fat  things,  full  of 
marrow,  and  of  wine  on  tlic  Lees  well  refined."  It  is 
a  spiritual  entertainment  for  enkindling  in  your  breasts 
the  sacred  flame  of  devotion  and  love  to  your  God  and 
Kedeemer,  for  promoting  your  joy  and  comfort  in  this 
valley  of  tears.  Many  a  christian  can  testify  to  the 
honor  of  tliis  sacred  institution,  that  while  he  was  ad- 
!iniring  the  wonders  of  redeeming  grace,  and  commemo- 


THE  HOiY  SPIRIT  THE  COMFORTER.  109 

rating  the  dying  love  of  Ms  divine  redeemer  at  liis  ta- 
ble, he  has  been  comforted  and  refreshed  i^'itli  the  influ- 
enees  of  his  grace.     Many  a  christian,  v*ho  has  sat 
dowai  at  the  Lord's  table  ^vith  a  cold  iniaifcctcd  heart, 
who  has  poured  out  his  soul  to  God  in  the  most  bitter 
complaints,  that  he  loves  him  no  more,  that  his  faith 
is  so  weak  and  feeble,  that  he  is  so  soon  tired  with  spir- 
itual exercises,  that  he  is  so  much  borne  do\yn  with  re- 
maining corruptions,   has,   notwithstanding,   met  with 
Christ  in  that  holy  ordinance,  and  has  experienced  di- 
vine refreshment  and  strength  before  the  sacred  so- 
lemnity was  concluded.      Let  me  therefore  charge  it 
upon  your  consciences  as  your  duty,  as  well  as  your  pri- 
vilege, to  do  this  in  remembrance  of  your  absent  Savi- 
our, depending  on  his  grace,  that  he  will  come  into  you, 
and  sup  with  you,  and  you  with  him  in  all  the  holy  en- 
dearments of  mutual  love  and  friendship.     Give  not  way 
to  unseasonable  scruples  and  fears ;  be  not  afraid  of  your 
unfitness,  nor  wait  for  the  full  assurance  of  faith  before- 
hand, but  come  with  sincere  and  humble  desires  to  re- 
member your  dying  Saviour,  and  you  may  depend  upon 
a  hearty  Avelcome.     Survey  the  multitude  of  your  wants 
and  complaints,  and  spread  them  before  him  at  his  ta- 
ble and  be  assured  that  he,  "  who  is  able  to  save  to  the 
uttermost,  is  also  able  to  do  exceeding  abundantly  above 
what  you  are  able  to  ask  or  think.'^      Extend  your  de- 
sires to  the  utmost  bounds,  that  are  consistent  with  rea- 
son and  religion,  and  in  him  you  will  find  a  copious  sup- 
ply.   Thousands  have  been  refreshed  at  this  overflowing 
fountain  in  all  ages  of  the  church,  and  yet  there  is  room 
for  the  most  needy  and  weakest  of  all  his  humble  fol- 
lowers;  and  a  gracious  welcome  "  to  come  and  take  of 


110  THE  HOLT  SPIRIT  THE  COMrORTER. 

the  waters  of  life  freely.'*  Despise  not  therefore  your 
own  mercies,  hut  endeavor  to  wait  upon  God  in  the 
way  of  liis  saered  appointment,  in  humhie  dependence 
on  the  influences  of  tliat  holy  spirit  the  comforter,  who 
can  prepare  you  for  the  service  of  your  God  in  this  ira- 
pcrfcct  state,  and  for  the  enjoyment  of  him  in  those  re- 
gions of  eternal  day,  where  you  shall  hehold  with  end- 
less wonder  and  delight,  the  unrivalled  glories  of  your 
incarnate  Saviour, 


.  SERMON  VI. 

CHRIST'S  DOMESION  OYER  BOTH  WORLDS. 


HEY.  I,  18. 

I  am  he  that  liteth  and  ivas  dearf,  and  behold  I  inn  aJhe 
forexermore,  amen :  and  have  the  Jieys  of  hell  and  of 
death. 

The  context  informs  iis  that  it  was  our  Lord  Jesus 
Christ,  who  gave  this  sublime  description  of  himself  to 
the  apostle  John,  whom  he  employed  to  write  and  con- 
vey his  epistles  to  the  seven  churches  of  Asia.  When 
he  heard  a  voice  of  the  son  of  God  behind  him,  saying, 
"  I  am  Alpha  and  Omega,  the  first  and  the  last,  and 
what  thou  seest  write  in  a  book,  and  send  it  to  the  se- 
ven churches,  which  are  in  Asia ;"  he  turned  about  to 
sec  the  person  that  spoke  with  him.  Being  turned 
about,  he  saw  "  in  the  midst  of  the  seven  golden  candle- 
sticks, one  like  to  the  son  of  man,  clothed  with  a  gar- 
ment down  to  the  foot,  and  girt  about  the  paps  with  a 
golden  girdle.  His  head  and  his  hairs  were  Avhite  like 
wool,  as  white  as  snow ;  and  his  eyes  were  as  a  flame 
of  fire  ;  and  his  feet  were  like  unto  fine  brass,  as  if  they 
burned  in  a  furnace  ;  and  his  voice  as  the  sound  of  many 
waters,  and  his  countenance  was  as  the  sun  shining  in 
his  strength.'^  Expressions,  which  denote  not  only  the 
glory  and  majesty  of  his  person,  but  also  his  supreme 


lli<j        Christ's  dominion  over  both  worlds. 

authority  and  his  vigilant  providence,  the  steadines  and 
justice  of  his  exalted  administration  and  the  extensive 
diffusion  and  glorious  efficacy  of  his  gospel.  No  won- 
der that  the  apostle  should  fall  down  as  dead  at  the 
sight  of  such  astonishing  glory.  But  the  hlesscd  Jesus 
gently  raised  him  from  the  ground,  and  assures  him 
that  he  was  the  very  Jesus,  Avith  whom  he  has  conver- 
sed so  familiarly  in  the  days  of  his  humiliation,  and  that 
notwithstanding  the  majesty  and  splendor  of  his  exalted 
state,  he  still  retained  the  same  compassion  and  tender- 
ness for  his  people.  ^<  Fear  not,"  says  he  "  I  am  the 
first  and  the  last ;  he  that  liveth  and  was  dead,  and  he- 
hold  I  am  alive  forevermore,  amen  :  and  have  the  keys 
of  the  invisible  world  and  death." 

What  can  he  a  more  rational  employment  than  to 
meditate  on  the  unrivalled  glories  of  our  exalted  re- 
deemer,  to  adore  the  riches  of  his  grace,  and  to  cele- 
brate the  praises  of  God  our  Saviour  ?  Do  not  the 
angels  of  God  stoop  down  from  their  radiant  thrones, 
to  study  the  mysteries  of  redemption,  and  the  gene- 
ral assemhly  and  church  of  the  first  horn,  sing  the 
praises  of  God  and  the  lamh  ?  And  shall  it  not  also  be 
a  delightful  exercise  to  us,  who  are  redeemed  hy  his 
blood  and  acknowledged  by  him,  under  a  variety  of  the 
most  endearing  relations,  to  contemplate  the  glories  of 
his  nature  and  to  consider  the  blessings  derived  from 
his  unbounded  munificence  and  love  ?  May  not  the  medi- 
tation on  the  essential  and  acquired  glories  of  our  di- 
vine redeemer  be  highly  beneficial  to  us  ?  Did  sinners 
seriously  consider  the  imlimited  power  of  him,  who  is 
the  "Alpha  and  Omega,"  the  almighty,  they  must 


Christ's  domixion  oyer  both  worlds.         lltS 

soon  be  convinced  that  it  is  the  height  of  madness  and 
follj  in  them  to  provoke  his  v»Tath  and  abide  in  the 
camp  of  his  enemies.      Did  they  know  the  glory  and 
majesty  of  his  nature,  they  woukl  not  rush  against  the 
•<  thick  bosses  of  his  buckler,"  but  without  delay  would 
prostrate  themselves  at    liis  feet  and  submit  to  his 
righteous  govt^mmeiit.      Were  they  acquainted  witli 
the  compassions  of  his  heart,  they  would  fly  to  him  as 
their  impregnable  fortress  and  shelter  from  the  storm 
of  divine  vengeance.      Had  they  ever  experienced  the 
happiness  and  security  of  his  subjects,  the  enchanting 
vanities  of  the  world  would  not  have  such  a  fatal  influ- 
ence, to  divert  them  from  their  obedience  to  him.  And 
did  his  children  more  frequently  meditate  on  the  riches 
of  his  grace,  they  would  not  so  often  sink  under  the 
difficulties  of  the  christian  warfare^  nor  be  so  often 
filled  with  desponding  fears,  that  they  shall  one  day 
fall  by  the  hands  of  their  spiritual  enemies.      Upon 
these  accounts  it  may  be  neither  an  unpleasant  nor  un- 
profitable exercise,  to  both  saints  and  sinners,  to  spend 
ia  few  moments  in  meditating  on  the  sublime  description 
which  the  adorable  son  of  God  gives  of  himself  in  our 
text.     To  assist  your  meditations  therefore  on  this  sub- 
ject, we  propose,  through  divine  assistance, 

I.  To  explain  the  various  parts  of  the  description  as 
they  are  found  in  the  iexi. 

1,  I  am  he  ihat  Ikeilh 

Jesus  Christ  is  the  living  and  true  God.     For  he  hath 
life  in  himself  and  co»sequently  an  inherent  power  of 


11^         Christ's  DOMiNia^v  o\er  both  woklds. 

communicating  it  to  others.     "  As  the  father  hath  life 
in  himself,  so  hath  he  given  to  the  son  to  have  life  in 
himself.''     Hence,  "  the  first  Adam  is  said  to  he  a  living 
soul,  but  the  second  Adam,  the  Lord  from  heaven  is 
said  to  be  a  quickening  spirit,"  that  is  able  to  communi- 
cate life  to  his  creatures,  having  an  undivided  principle 
of  life  and  an  independent  self-existence  in  himself.  He 
lives  in  a  manner  peculiar  to  himself;  so  that  he  calls 
himself,  **  he  that  liveth,"  by  way  of  eminence,  and  as 
distinguished  from  all  his  creatures  which  have  derived 
thetr  existence  from  his  almighty  word.     We  arc  con- 
firmed in  this  interpretation  of  the  phrase,  from  the 
character  he  assumes  in  our  context,  "  I  am  the  Alpha 
and  Qmega,  the  first  and  the  last ;"  an  expression  evi- 
dently quoted  from  the  prophet  Isaiah,  (xl,  4,  &  xxiv, 
6,)  and  applied  by  him  to  the  only  true  God,  as  a  de- 
scription of  his  incommunicable  glory  and  unchangeable 
eternity.      '^  I  am  the  first,  and  I  am  the  last,  and  be- 
sides me  there  is  no  other  God."     So  full  a  testimony 
is  this  passage  to  the  proper  divinity  of  our  blessed 
Saviour.      But  this  fundamental  article  of  our  faith 
rests  not  on  this  single  testimony.     He  asserted  his  OAvn 
self-existence  and  immutable  permanency  of  duration 
in  a  conference  with  the  Jews,  when  he  answered  their 
question,  "  hast  thou  seen  Abraham?"  by  saying,  '*  be- 
fore Abraham  was,  I  am."     Now  had  he  only  said,  be- 
fore Abraham  was,  I  was,  which  would  have  been  sufli- 
cient  to  answer  their  question ;  this  much  at  least  might 
have  been  concluded  from  it,  that  he  had  an  existence 
before  Abraham,  although  he  was  born  in  tlie  world  af- 
ter him.     But  in  as  much  as  he  said,  "  before  Abraham 
Avas,  I  am,"  something  farther  must  have  been  intended. 


Christ's  dominion  over  both  worlds.        116 

Avhich  may  be  readily  understood  from  the  original  use 
of  the  expression,  as  it  is  recorded  in  Exod.  iii,  i*. 
Where  God  himself  made  choice  of  it,  to  express  hi^ 
own  self-existence  and  absolute  independence,  when  Mo- 
ses  enquired  after  his  name.  He  answered  him,  *•  I  am 
that  I  am,"  tiius  shalt  thou  say  unto  the  children  of 
Israel,  «*  I  am  hath  sent  me  unto  you."  This  is  possi- 
Wy  the  most  express  and  direct  assertion  of  the  self- 
existence  of  the  supreme  God  that  is  to  be  found  in  the 
sacred  oracles;  as  ail  that  are  acquainted  with  the 
Hebrew  language  know  that  this  phrase  denotes  abso- 
Kite  being  and  underived  existence.  Now,  wliy  should 
our  blessed  Saviour  use  and  apply  tliis  expression  to 
himself,  if  he  was  not  the  self  existent  God  ?  He  well  knew 
that  it  had  never  been  applied  to  any  but  the  true  God. 
and  therefore  he  never  would  have  arrogated  this  lionor 
to  himself,  had  he  not  been  possessed  of  the  incommu- 
nicable glories  of  the  only  lining  and  true  God.  Nay, 
he  is  expressly  called  in  various  places  of  the  sacred 
writings,  "  God  over  all,  the  Lord  of  Lords,  the  Al* 
mighty,  the  searcher  of  all  hearts,  tlie  Alpha  and  Ome- 
ga, who  is  the  same  yesterday,  to  day  and  forever ;  whose 
goings  forth  were  of  old  from  everlasting,  who  has  crea- 
ted all  things  visible  and  invisible,  and  upholds  them 
hy  the  word  of  his  power."  Nay,  f^  the  fulness  of  the 
godhead  dwells  in  him  bodily,  and  he  thought  it  no  rob- 
bery to  be  equal  to  God."  In  a  word,  all  the  incom- 
municable attributes  of  the  supreme  God,  and  all  his 
distinguishing  works  of  creation,  providence,  and  judg- 
ment,^are  ascribed  to  him  by  the  sacred  writers,  in  the 
very  same  language  in  which  they  are  ascribed  to  the 
only  true  God  5  and  therefore,  he  mn^i  be  as  truh 


116  CHKiaT^  DOMINION  OVEE  BOTH  ^VOIiLDiJ. 

God  as  he  is  rcaHy  man.  Tiic  siiiiic  iv  or  ship  Avas  paiti 
to  him  that  Avas  paid  to  the  father,  and  hy  the  express 
command  of  that  Jehovah,  who  will  not  give  his  glorj 
to  another;  and  therefore  we  conclude,  that  he  had 
an  underivcd  and  unquestionable  title  to  the  essential 
glories  of  the  divine  nature,  *'  heing  in  the  form  of 
God,  the  brightness  of  the  father's  glory,  and  the  ex- 
press image  cf  his  person."  Who  but  the  supreme  God 
could  send  forth  the  almighty  word,  and  immediately 
the  universe,  with  all  its  endless  variety  of  creatures, 
emerged  out  of  nothing  ?  Who  but  God  alone  can  govern 
the  stupendous  frabric  of  nature  by  a  single  act  of  his 
will,  direct  its  complicated  motions  and  actions  with  un- 
interrupted harmony  and  design,  preserve  them  in  their 
proper  subordination  to  one  another,  and  rule,  with  urt- 
controuled  dominion  in  the  armies  of  heaven,  the  inha> 
bitants  of  earth  and  the  powers  of  liell,  frustrating  the 
designs  of  the  enemies  of  his  church,  supplying  the  wants 
of  his  numerous  family,  and  conducting  liis  children  to 
glory  and  felicity  ?  And  who  but  God  is  able  to  doom 
the  wicked  to  everlastmg  darkness,  and  immediately 
execute  the  irreversible  sentence,  and  with  uncontroul- 
able  authority,  open  the  everlasting  gates  of  heaven  for 
the  admission  and  reception  of  his  faithful  servants  ?— * 
Must  not  Jesus  Christ  be  God,  to  be  qualified  to  govern 
and  judge  the  world  that  he  made?  Ye5,  certainly;  and 
he  will  one  day  appear  in  all  that  incomprehensible 
glory  of  the  godhead,  when  all  the  inhabitants  of  both 
worlds  shall  be  summoned  before  his  bar,  the  earth 
shall  be  moved  at  his  dread  command,  and  the  iieavens 
shall  flee  away  from  the  insuflerablc  brightness  of  his 
presence. 


Christ's  dominion*  oyer  both  worlds.  117 

^.  The  next  part  of  our  blessed  Redeemer's  character 
mentioned  in  our  text  is,  that  he  was  dead. 

But  liow  was  it  possible  for  him  to  die,  who  had  in 
himself  an  imderived  principle  of  life  and  self-existence  ? 
The  diyine  nature  cannot  suffer  and  die  :  But  he  was  as 
truly  man  as  he  was  really  God  j  and  the  human  nature 
which  he  assumed  into  personal  union  witli  the  divine, 
was  made  subject  to  mortality,  suffered  and  died  for  our 
redemption.  This  is  the  great  mystery  of  godliness— 
«  God  was  manifest  in  the  flesh."  That  "  eternal  word, 
who  ^vas  in  the  beginning  with  God,  who  was  God, 
and  wlio  created  every  thing  that  was  made,  was  made 
flesh  and  tabernacled  among  us."  Thus  it  is  said  in  the 
language  of  inspiration,  that  the  prince  of  life  was  slain, 
that  the  Lord  of  glory  was  crucified,  and  that  the  church 
\vas  redeemed  by  the  blood  of  God. 

There  were  great  and  important  purposes,  worthy  of 
the  Avisdom  and  goodness  of  God,^  to  answer,  by  the  son 
of  God's  dying  for  us.  He  died  to  make  an  atcnement  for 
our  sins,  being  substituted  in  our  place  as  our  expiatory 
sacrifice,  not  to  move  the  divine  compassion  for  us,  or 
excite  an  offended  God  to  exercise  that  mercy  and  pity 
towards  us,  which  are  inseparable  from  the  divine  na- 
ture, but  to  open  a  consistent  method,  whereby  his  es- 
sential mercy  and  grace  might  be  extended  towards  us, 
without  casting  any  reflection  on  his  unspotted  holiness 
and  impartial  justice;  or  as  an  inspired  penman  ex- 
presses it,  ^<  to  open  a  way,  whereby  God  might  be  just 
and  the  justifier  of  them  that  believe  on  Jesus  Christ." 
This  is  evident  from  all  those  passage^*  in  the  sacred 


lis  CHRIST'S  DOMINION  OVER  BOTH  WORLDS. 

oraeles,  Miicre  he  is  said  to  suiferfor  our  sins,  '*  the  just 
ivv  the  mijiisl,  that  he  might  bring  us  to  God ;  to  suffer 
lor  us  ill  the  flesh  ;  to  bear  our  sins  in  his  own  body  on 
the  tree ;  to  give  his  body  to  be  broken  for  us,  and  his 
blood  to  be  shed  for  the  remission  of  sins;  to  be 
bruised  for  our  iniquities ;  to  be  wounded  for  our  trairs- 
grcssions ;  to  have  the  chastisement  of  our  peace  laid 
upon  him  ;  to  make  his  soul  an  offering  for  sin  5  to  give 
himself  for  us,  an  offering  and  a  sacrifice  for  sin  unto 
God  ;  to  put  away  sin  by  the  sacrifice  of  himself;  to  be 
offered  to  bear  tlic  sins  of  many ;  to  taste  death  for  every 
man ;  and  to  be  made  sin  for  us,  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  through 
him."  He  that  was  under  no  necessity  of  dying,  "  being 
holy,  harmless,  undefiled,  and  separate  from  sinners," 
voluntarily  assumed  our  nature,  "  humbled  himself  unto 
death,  even  the  accursed  death  of  the  cross,  that  he 
might  make  an  atonement  for  the  sins  of  the  people, 
and  pay  down  his  life  as  a  ransom  for  us."  He  cheer- 
fully submitted  to  be  made  a  curse  for  us,  that  we  might 
be  delivered  from  the  curse  of  God's  violated  law,  and 
have  a  sure  foundation  laid  in  point  of  merit  and  pur- 
chase, for  our  eternal  deliverance  from  deatli  and  hell, 
and  our  restoration  to  the  favor  and  friendship  of  God. 
Hereby  all  tlie  important  ends  of  God's  moral  govern- 
ment, that  could  have  been  secured  by  our  dying  forever, 
are  as  effectually  olitaincd  by  his  dying  for  us,  ^<  the  just 
for  the  unjust."  Hereby  he  has  obtained  eternal  re- 
demption for  us,  and  «'  is  able  to  save  to  the  uttermost, 
all  that  come  unto  God  througli  him ;"  so  tirat  his  blood 
having  cleansed  us  from  all  sin,  "  there  is  therefor^  now 
no  coudemniition  to  them  that  arc  in  him."    Hereby  he 


CHRIST'S  BOMINION  OYER  BOTH  WORLDS.  11& 

has  magnified  the  laAV  and  made  it  honorable,  having: 
fulfilled  all  the  requisitions  of  its  precepts  and  penalty 
in  their  utmost  extent.  And  hereby  he  has  in  his  unpa- 
glided  sufferings  and  death,  exhibited  such  fearful  dis- 
pl%s  of  the  divine  abhorrence  of  sin,  and  of  his  love  to 
holiness,  and  of  his  inflexible  determination  to  vindicate 
the  authority  of  his  laws,  and  the  rectitude  of  his  moral 
government,  as  are  sufficient  to  deter  his  rational  crea- 
tures from  presuming  to  trample  on  his  laws  with  im- 
punity. Hereby  he  has  confirmed  the  laws  which  he 
came  to  give  us  for  the  regulation  of  our  conduct,  hav- 
ing sealed  them  by  his  blood.  Hereby  he  has  taught 
us  "  to  die  unto  sin  and  to  live  unto  God,"  not  suffering 
sin  to  reign  in  our  mortal  bodies,  seeing  he  bore  our  sins 
in  his  own  body  on  the  tree.  And  hereby  he  has  taught 
us  to  triumph  over  death  and  the  grave,  having  "  des- 
troyed death  and  him  tliat  has  the  power  of  death,  that 
is  the  devil.'' 

3.  The  next  part  of  the  description  which  the  hlessed  Jesus 
gives  of  himself  in  the  text^  is  MholdJ  lam  alive  for- 
evermore  amen. 

He  lives  forever,  not  only  as  the  eternal  word,  pos 
sessed  of  that  underived  life  and  glory,  v,hieh  he  had 
with  the  father  before  the  world  began  :  but  also  with 
respect  to  his  human  nature,  which  by  virtue  of  its  union 
with  the  divine,  was  rescued  from  the  dominion  of  the 
grave  and  dignified  with  the  glorious  privilege  of  immor- 
tality. Hence  he  is  the  ^<  first  born  from  the  dead." — 
As  it  was  not  possible  for  him  to  be  holden  by  death,  h? 
burst  the  prison  of  the  grave  and  rose  from  the  dead  on 


iZO  CHRIST'S  DOMINION  OVER  BOTH  WORLDS. 

the  third  day,  aceordhig  to  the  scriptures.  That  good 
shepherd  who  laid  down  liis  life  for  his  flock,  resumed  it 
again  hy  his  own  power  and  shewed  himself  alive  from  the 
dead  to  a  multitude  of  his  disciples,  to  confirm  their  wa- 
vering faith  by  this  incontestible  evidence,  that  he  Tiiad 
finally  vanquished  all  his  enemies,  was  placed  beyond 
the  reach  of  their  malice  and  rage,  had  accomplished  the 
arduous  work  of  our  redemption  on  earth,  and  was  there- 
fore declared  to  be  the  son  of  God,  with  power  in  his 
resurrection  from  the  dead.  Hereby  God  testified  his 
entire  approbation  of  all  that>lie  had  done  and  suffered, 
and  that  he  had  fully  executed  the  important  commission 
he  had  received  from  the  father.  Hereby  he  is  become 
the  first  fruits  of  them  that  now  sleep ;  his  resun^ection 
and  immortal  life  being  the  pledge  and  earnest  of  our 
resurrection  and  complete  immortality.  He  lives  fore- 
ver, to  give  his  children  assurance,  that  he  will  continue 
to  bestow  with  a  liberal  hand,  those  various  gifts  which 
he  received  for  men  when  he  "  ascended  up  on  high  and 
led  captivity  captive,"  Avhich  he  purchased  with  his  blood 
**  for  the  perfecting  of  his  saints,  for  the  work  of  the  mi- 
nistry and  the  edification  of  the  church,  the  body  of 
Christ.'*  He  lives  to  prepare  a  place  for  liis  people,  to 
take  possession  of  the  mansions  of  his  father's  house  in 
his  own  and  in  their  names,  as  their  forerunner ;  having 
entered  into  heaven  for  this  purpose,  in  virtue  of  the 
atonement  which  he  made  on  the  cross  for  our  sins  ; 
having  consecrated  a  new  and  living  way  into  the  holiest 
of  all  by  his  own  blood.  There  he  ever  lives  to  make 
intercession  for  his  people,  and  to  pursue  the  great 
ends  of  his  glorious  undertaking,  until  he  sliall  have 
compleated  the  salvation  of  all  that  come  unto  Go,d 


CHRIST'S  DOMINION  OYER  BOTH  WORLBSv  121 

through  liim.  And  if  he  could  say  in  the  days  of  his 
ilesli,  "  Father,  I  know  that  thou  hcarest  me  always ;" 
Biuch  more  may  we  now  assure  ourselves,  that  he  can- 
not  fail  of  success  when  pleading  in  the  court  of  heaven, 
in  virtue  of  his  meritorious  sacrifice,  for  those  things 
which  he  purchased  for  his  people  with  his  own  blood, 
and  which  his  heavenly  father  stands  engaged  by  cove- 
nant to  bestow.  There  he  obtains  the  acceptance  of  our 
persons  and  services,  and  receives  for  us  all  the  neces- 
sary supplies  of  grace,  which  he  communicates  to  ug 
with  a  liberal  hand,  to  fit  us  for  our  duty  in  this  imper- 
fect state,  and  to  prepare  us  for  reigning  together  with 
him  in  glory  and  immortality,  through  eternal  ages.  He 
who  once  condescended  to  empty  himself  of  the  glory 
which  he  had  with  the  father,  before  the  world  began, 
now  ever  lives  to  receive  tlie  homage  of  adoring  Sera- 
phim and  Cherubim,  and  the  worship  and  praises  of  all 
the  heavenly  inhabitants.  Every  creature  in  those  joy- 
ful abodes,  with  sounding  harps  and  divine  songs,  celC' 
brate  his  glorious  triumph,  saying,  <*  blessed  be  the  lamb 
that  was  slain  ;  blessing  and  honor,  and  glory  and  power, 
be  unto  him  that  sitteth  on  the  throne,  and  to  the  lamb  • 
forever  and  ever.'*        This  brings  me  to  consider, 

4.  The  fourth  ttrticlc  of  this  sublime  description,  ivkich 
he  gives  of  himself ;  and  have  the  keijs  of  the  inrisihle 
world. 

Some  commentators  understand  by  the  word  Adcs, 
which  is  here  translated  hell,  the  place  of  the  damned, 
as  it  is  sometimes  used  in  this  sense  :  as  in  (Mat.  xvi, 
18.)  **  Tlie  gates  of  hell  shall  not  prevail  against  the 

Q 


VM  UmilST's  DOMINION  OVEll  BOXU  WOULD S. 

ehurch.''  Others  think  that  the  word  Ades  signifies  tlie 
grave,  and  that  the  meani^ig  of  the  phrase  is,  "  I  have  the 
keys  of  the  grave  and  can  call  men  from  the  sleep  of 
death  in  their  dark  and  silent  abode*"  But  both  these 
seem  to  fall  far  short  of  the  true  extent  of  the  word, 
and  to  lessen  that  glorious  authority,  which  our  exalted 
Redeemer  claims  in  our  text ;  and  therefore,  I  would 
choose  to  understand  the  word  in  its  largest  and  most 
usual  acceptation,  as  comprehending  the  whole  of  the 
invisihJe  worlds  both  the  habitations  of  joy,  and  the 
abodes  of  torment.  Because  the  word  properly  signi- 
fies, iL  place  removed  from  sight,  and  when  spoken  of  the 
body,  it  means  the  grave,  and  when  of  the  soul,  it  signi- 
fies the  whole  invisible  world :  because  this  interpreta- 
tion agrees  better  with  other  passages^^f  scripture, 
which  speak  of  the  unlimited  extent  of  Christ- s  domi- 
nion ;  and  because  it  agrees  better  with  the  other  part 
of  the  description,  that  he  has  "  the  keys  of  death."  He 
not  only  rules  in  the  invisible  Avorld,  but  also  commands 
the  entrance  into  it  by  death;  a  key  being  the  common 
ensign  and  symbol  of  ministerial  authority,  is  here  used 
by  our  Lord  to  express  his  government  and  dominion 
over  them.  All  the  inhabitants  therefore  of  the  invisi- 
ble world,  are  either  his  voluntary  subjects,  or  under 
his  absolute  controul.  The  angels  of  light  are  under 
his  government.  These  sublime  and  exalted  spii*its,  *  who 
i^xccl  in  strength,'  and  ever  stand  ready  to  fulfil  his  plea- 
sure, account  it  their  honor  and  happiness  to  obey  his 
sovereign  orders,  and  to  be  employed  in  the  execution 
of  his  gracious  designs.  They  arc  *  ministering  spirits 
under  him,'  and  sent  forth  by  him  to  minister  unto  (he 
*  heirs  of  salvation.'    Even  these  principalities  and  pov 


Christ's  domimon  ovek  both  wobxds.         123 

ors,  thrones  and  dominions,  amidst  all  the  glory  and  splen- 
dor of  their  exalted  stations,  in  the  angelic  hierarchy, 
bo^v  the  knee  to  the  Lord  of  glory,  in  the  profoiindesl 
homage  and  adoration,  and  <*  acknowledge  him  for  their 
Lord,  to  the  glory  of  God  the  father."  With  inconceiv- 
able readiness  and  alacrity,  they  fly  to  the  remotest  cor 
ners  of  onr  Lord's  dominions,  to  execute  his  commands, 
adoring  and  rejoicing  that  they  are  counted  worthy  to 
serve  the  prince  of  angels,  who  is  exalted  far  above  all 
principalty  and  powers,  might  and  dominion. 

The  apostate  legions  of  hell  also  are  m  ithin  the  bounds 
of  our  Lord's  universal  empire  and  subject  to  his  absolute 
government.  He  that  could « bind  the  strong  man  armed," 
and  dispossess  him  at  pleasure  in  the  days  of  his  humi 
liation,  has  not  now,  when  exalted  to  the  right  hand  of 
the  majesty  on  high,  lost  his  power  to  restrain  and  sub- 
due that  <f  oaring  lion,'  with  all  his  confederate  hosts.— 
He  that  triumphed  over  principalities  and  powers  on 
the  cross,  and  <  led  captivity  captive,'  in  his  glorious 
ascension  into  heaven,  still  retains  them  "  in  chains  of 
darkness  unto  the  judgment  of  the  great  day."  They 
are  his  captives :  they  cannot  moVe  but  by  his  leave, 
nor  execute  the  least  of  their  infernal  schemes  but  by 
his  permission.  Their  usurped  dominion  over  the  na- 
tions is  limited  by  the  great  head  of  the  church,  who  can 
preserve  it  from  all  the  assaults  of  hell,  can  make  even 
Satan  himself,  with  all  his  rebel  angels,  subserve  hh 
gracious  designs ;  and  having  the  keys  of  the  bottomless 
pit,  can,  by  a  single  act  of  bis  will,  confine  them  to  thejr 
flaming  prison. 


i^  CURIST's  dominion  over  both  W0KXD3. 

To  our  Lord's  tlominion  over  the  invisible  ^vorld,  aha 
belong  the  souls  of  departed  men,  who  cither  yield  him 
a  voluntary  obedience  or  a  constrained  subjection  to  his 
incontroulable  authority.  To  him  who  has  <  the  keys  of 
the  invisible  world,'  it  belongs  to  assign  us  our  distinct 
abodes  after  death,  and  accordingly  as  we  are  prepared 
or  unprepared  for  our  great  change,  either  to  open  to 
us  the  gates  of  the  heavenly  paradise,  and  to  admit  us 
into  the  regions  of  the  blessed ;  or  to  open  to  us  the 
gates  of  the  infernal  prison,  there  to  be  detained  *as  the 
miserable  captives  of  his  justice,  unto  the  judgment  of 
the  great  an?l  terrible  day  of  the  Lord.  He,  before 
whose  august  tribunal  we  must  all  make  a  general  ap- 
pearance at  the  last  day,  will,  at  death,  begin  some 
preparatory  exercise  of  his  judicial  power,  in  sending 
our  disembodied  spirits  to  their  distinct  abodes  for  which 
they  are  prepared.  He  will  appoint  his  ministering  an- 
gels to  wait  on  the  departing  spirits  of  hts  children, 
to  convey  them  in  safety  to  the  mansions  of  rest  and 
glory,  which  he  has  prepared  for  them ;  and  leave  those 
who  would  not  submit  to  the  sceptre  of  his  grace,  in  the 
merciless  hands  of  that  apostate  spirit,  who  works  in 
the  children  of  .disobedience,  to  be  dragged  by  him  to 
the  regions  of  everlasting  despair,  and  to  be  tormented 
with  him  in  <  the  lake  that  burns  with  fire  and  brimstone'. 
When  their  distinct  abodes  are  fixed  by  his  irreversible 
sentence ;  his  servants  shall  serve  him  day  and  night, 
with  unknown  alacrity  and  fidelity,  without  the  least 
remaining  tincture  of  that  languor  and  distraction,  that 
infirmity  and  corruption,  which  marred  the  lustre  and 
destroyed  the  merit  of  their  best  obedience  on  earth; 
while  the  miserable  outcasts  of  heaven  shall  feel  the 


Christ's  dominion  over  both  woblds.         125 

gnawing  "  of  the  worm  that  never  dies,"  and  know  hy 
doleful  experience,  w  hat  <  a  fearful  thing  it  is  to  fall  into 
the  hands  of  the  living  God ;'  while  they  are  confined 
through  eternal  ages  to  that  place  of  torment,  where 
the  cries  of  their  misery  and  despair  shall  never  reach 
the  throne  of  mercy,  hut  return  in  doleful  accents  to 
add  even  to  the  horrors  of  hell. 

5.  But  our  Lord  has  also  the  keys  of  death. 

He  commands  this  passage  into  the  invisible  world? 
and  therefore  determines,  in  his  own  infinite  wisdom, 
when,  and  how  Ave  shall  die.  Our  removal  hence  is  not 
a  matter  that  depends  upon  our  ow  n  pleasure,  nor  the 
fortuitous  concurrence  of  unforeseen  accidents  qr  un- 
guided  chance.  "  He  is  exalted  to  be  head  over  all 
things  for  his  church,"  and  the  administration  of  the 
kingdoms  of  nature  and  grace  is  committed  into  his 
hands;  so  that  nothing  can  frustrate  his  determina- 
tions, so  as  to  continue  the  period  of  human  life  beyond 
the  term,  which  he  has  assigned  in  his  wise  providence. 
It  belongs  to  him,  who  can  give  us  a  space  for  repent- 
ance, to  limit  the  season  of  grace,  and  when  impenitent 
sinners  have  filled  up  the  measure  of  their  iniquity  and 
refuse  to  be  reclaimed,  to  call  them  to  account  for  their 
conduct  at  his  bar,  and  receive  from  him  according  to 
their  works.  To  him  also  it  belongs,  to  give  his  ser- 
vants a  final  discharge  from  the  w^arfare  of  mortality, 
to  put  an  end  to  their  labors  and  sufterings  for  his 
name,  and  when  he  has  prepared  them  by  the  various 
methods  of  his  grace,  for  the  business  of  the  heavenly 
world,  to  give  them  rest  in  the  Lord,  and  translate 


12G         Christ's  dominion  over  both  worids. 

tliem,  by  death,  to  more  exalted  stations  and  employ 
inents  in  his  kingdom  above. 

But  he  not  only  determines  the  season  and  manner 
of  our  removal  by  death  into  the  invisible  world,  but  it 
also  belongs  to  him,  as  the  Lord  of  the  living  and  dead, 
to  open  tlic  doors  of  the  grave,  to  unlock  the  silent  re- 
positories of  the  dead,  and  call  forth  the  sleeping  dust 
from  the  house  of  corruption.  He  that  could  not  be 
held  by  tlie  pains  of  death,  but  broke  its  bands,  and  ri- 
sing from  the  grave  became  "  the  first  fruits  of  them 
that  slept,"  is  able  and  determined,  at  the  appointed 
hour,  to  give  our  bodies  a  release  from  the  prison  of 
the  grave.  At  liis  command,  the  great  arch  angel  shall 
sound  the  trumpet,  that*  shall  be  heard  through  the 
most  distant  regions  of  the  dead,  and  ''  all  that  are  in 
their  graves  shall  h<3ar  the  Voice  of  the  son  of  man,  and 
come  forth,  some  to  tJie  resurrection  of  life,  and  others 
to  t\\<i  resurrection  of  damnation.'*  Then  shall  death 
•and  the  invisible  world  give  up  their  dead ;  tlie  one,  the 
bodies,  and  the  other,  the  spirits  retained  under  their 
dominion,  that  being  reunited,  they  may  stand  together 
before  his  impartial  bar,  to  receive  from  his  righteous 
sentence,  according  to  the  deeds  done  in  the  body. 

APPLICATION. 

1.  Was  lie^  that  Uves^  dead'}  Let  ns  then  adore  the  mi 
paralleled  CGiuU\^c€nswn  of  the  Son  of  God. 

It  was  entirely  on  our  account  that  he  who  has  life 
in  himself,  and  has  communicated  it  to  every  thing  that 
lives,  did  assume  our  nature,  and  become  subject  unto 


CHRIST*S  DOMINION  OVER  BOTH  WOltlBS.  127 

death,  that  he  might  rescue  us  from  the  power  of  death 
and  hell,  and  raise  us  to  a  glorious  immortality.  Surely, 
when  we  consider,  on  the  one  hand,  our  own  situation, 
not  only  unworthy  of  his  notice  or  regai'd,  but  enemies 
and  rebels,  that  deserved  his  everlasting  abhorrence  and 
displeasure,  under  sentence  of  eternal  death  and  unable 
to  emerge  from  the  destruction,  which  we  had  brought 
upon  ourselves ;  and  when  we  reflect,  on  the  other  hand, 
on  the  incomprehensible  glory  of  the  eternal  word,  ta- 
bernacling in  human  fleshy  we  cannot  sufficiently  ad- 
mire and  adore  the  riches  of  his  grace  and  condescen- 
sion, that  <*  he  who  was  in  the  form  of  God,  and  thought 
it  no  robbery  to  be  equal  with  God,'*  should,  for  our 
sakes,  ^^  make  himself  of  no  reputation  and  be  found  in 
fashion  as  a  man ;"  nay,  that  he  should  <^  humble  himself 
and  become  obedient  unto  death,  even  the  accursed 
death  of  the  cross.'^  ^*  Great  indeed,  is  the  mystery 
of  Godliness,  God  manifest  in  the  flesh;"  but  still 
greater,  if  possible,  is  the  mystery  of  his  dying  in  that 
nature  as  our  substitute  and  sacrifice  for  our  sins,  and 
propitiation  for  the  sins  of  the  world.  O  let  us  then, 
as  often  as  we  turn  our  thoughts  to  this  wonderful 
theme,  and  especially  as  often  as  we  are  called  at  the 
table  of  the  Lord,  to  behold  the  lively  representation? 
of  Christ  crucified  amongst  us,  endeavor  to  i^isc  our 
hearts  to  the  most  adoring  thoughts  of  the  <*  height  and 
tlie  depth,  the  length  and  the  breadtli  of  the  love  of 
God  in  Clirist  Jesus,'*  which  indeed  far  ^  surpasses  om 
knowled2;c.' 


128  CHRIST'S  DOMINION  OVER  BOTH  AVORLDS. 

2.  Is  he,  that  was  dead,  alive  forevermorc,  amen'} 

Let  us  learn  to  rejoice  in  God  our  saviour,  for  the 
assurance  that  we  have,  from  this  consideration,  that 
what  our  divine  redeemer  did  and  suffered,  was  suffi- 
dent  for  our  redemption.  Had  not  his  death  hecn  a 
sufficient  expiation  for  the  guilt  of  our  sins ;  had  it 
not  fully  repaired  the  honors  of  God's  injured  justice, 
and  secured  the  great  ends  of  his  moral  government, 
our  blessed  Lord  had  still  continued  the  captive  of 
death,  and  had  not  been  discharged  from  the  arrest  of 
justice  or  the  prison  of  the  grave.  But  it  was  not  pos- 
sible for  death  with  all  its  iron  bands  to  detain  him  a 
prisoner  in  the  grave ;  for  he  fully  paid  the  debt  he 
undertook  to  discharge,  and  answered  all  the  demands 
of  the  broken  law  and  injured  justice  of  God.  Having 
made  a  complete  atonement  for  the  sins  of  the  world, 
God  himself,  the  righteous  judge,  has  testified  his  ac- 
ceptance of  it,  in  his  raising  him  from  the  dead  and  set- 
ting  him  on  his  own  right  hand,  far  above  all  principali- 
ties and  powers.  Blessed  be  God,  that  he  has  estab- 
lished our  hope  of  salvation  through  his  son,  upon  such 
an  immovable  foundation ! 

3.  Let  us  learn  to  rejoice  in  Jesus  Christ,  who  ever  lives 
to  cam;  on  the  great  design  of  our  sahmtion  here  with 
success,  until  it  he  finally  compleated  in  glory. 

Let  us  call  upon  our  souls  to  magnify  the  Lord,  who 
ever  lives  to  make  intercession  for  us,  who  is  therefore 
able  to  recommend  all  our  prayers  and  services  to  the 
audience  and  acceptance  of  his  heavenly  i'ather ;   wlro 


CHRIST'S  DOMINION  OYER  BOTH  WORXDS.  123 

is  able  to  wash  our  guilty  souls  in  his  own  blood,  and 
by  that  all  prevailing  plea,  to  obtain  for  us  the  pardon 
of  all  our  daily  offences,  and  all  those  commnnications 
of  grace  and  strength  which  our  various  circumstances 
require.  "Why  tlien  should  our  souls  starve  in  the 
midst  of  plenty  ?  Why  should  the  trembling  christian 
be  discouraged  with  the  views  of  his  corruptions  or  the 
weakness  of  his  graces,  while  Jesus  Christ,  his  glorious 
head  is  able  to  diffuse  vital  spirits  to  all  the  members 
of  his  mystical  body,  for  their  spiritual  nourishment 
and  gro^,yth  in  grace  5  and  while  he  is  both  able  and  wil- 
ling to  maintain  and  increase  their  spiritual  life,  by  the 
constant  communications  and  influences  of  his  quicken- 
ing spirit.  Rather  let  us  triumph,  with  the  apostle, 
<'  who  shall  condemn  ?  It  is  Christ  that  died,  yea  ra- 
ther, that  is  risen  again,  who  is  at  the  right  hand  of 
God,  and  there  makes  intercession  for  us."  Rather  let 
the  humble  christian  say,  I  know  that  the  blessed  Jesus 
lives,  and  that  the  fullness  of  the  Godhead  dwells  in 
him  bodily,  that  of  his  fullness  I  miglit  receive  grace 
upon  grace.  I  know  that  he  lives  ;  and  because  he 
lives  I  shall  also  live,  and  see  him  as  he  is,  and  behold 
that  incomprehensible  glory  which  he  has  obtained  as 
the  reward  of  his  meritorious  death.  "  I  know  that  my 
Redeemer  lives,  and  the  worms  shall  destroy  this  mor- 
tal body,  yet  in  my  flesh  shall  I  see  God;  for  he  has 
the  keys  of  death,  and  though  ray  body  be  detained  a 
prisoner  of  the  grave  for  a  season,  yet  at  the  appointed 
hour  he  will  unlock  these  silent  dormitories  of  the 
dead,  and  raise  up  my  sleeping  dust  to  immortal  life  and 
glory. 

R 


lot)  tlimST's  DOMXMON  OVER  BOTH  WOKLDS, 

i.  //rt6*  the  blessed  Jesus  Uie  keys  of  the  invisible  world 
and  of  death  "^ 

How  deservedly  is  he  entitled  to  our  esteem  and  love^ 
our  reverence  and  subjection,  our  trust  and  confidente  I 
How  vast  and  extensive  is  his  dominion,  Avhose  autho- 
rity reaches  to  both  worlds,  and  who  has  all  power  in 
heaven  and  earth  ?  All  the  inhabitants  of  this  world  are 
subject  to  his  controul ;  and  if  we  survey  the  worlds 
above,  how  spacious  are  the  regions  in  which  our  Lord 
presides  ?  If  this  diminitive  globe  on  which  we  breathe, 
swarms  in  every  part  with  living  inhabitants,  and  all 
governed  and  supported  by  his  infinite  understanding 
and  power,  can  we  suppose  that  the  immense  regions 
above  us  are  a  solitary  uninhabited  desai't  ?  And  how 
astonishing  is  that  almighty  power  that  sways  the  scep- 
tre over  worlds  above  worlds,  and  systems  above  sys- 
tems, ranged  in  endless  gradation  through  the  unlimited 
regions  of  space !  How  amazing  is  that  wisdom  which 
tlirects  all  their  motions  and  operations,  and  how  diifu- 
sive  that  goodness  which  supplies  the  wants  of  every 
thing  that  lives,  through  the  unseen  territories  of  our 
Lord's  imiversal  empire  !  O  what  admiring  and  adoring 
thoughts  should  we  entertain  concerning  the  majesty^ 
the  grandeur  and  authority  of  our  exalted  Redeemer ! 
and  how  humbly  should  we  join  with  all  in  earth  and 
heaven,  in  bowing  the  knee  to  him  and  in  confessing  him 
to  be  Lord,  to  the  glory  of  God  the  father !  O  let  us  cheep- 
fully  embrace  every  opportunity  of  recognising  his  au- 
thority over  us,  as  our  Lord  and  Redeemer,  who  has  not 
only  made  and  preserved  us,  but  who  has  also  redeemed  us 
by  his  ov/n  blood.     Let  us  reverence  him  as  the  Lord  of 


Christ's  dominiox  over  both  worlds,  131 

both  living  and  dead,  subniit  to  the  sceptre  of  his  grace, 
and  resolutely  engage  in  a  course  of  unfeigned  obedience 
to  him  ;  remembering,  that  as  he  has  an  unquestionable 
right  to  our  subjection,  so  he  has  the  keys  of  the  invi- 
sible ^vorld,  and  can  reward  our  fidelity  to  liim  by  open- 
ing the  gates  of  the  new  Jerusalem  for  our  reception* 
or  punish  us  for  our  obstinate  rebellion  against  liim,  by 
opening  the  gates  of  hell  and  consigning  us  to  that  burn- 
ing tophet,  which  is  kindled  by  the  breath  of  the  Al 
mighty  and  the  fury  of  his  vengeance.  With  what  cor- 
diality  and  afiection  should  we  therefore  open  our  hearts 
for  his  reception,  who  stands  at  the  door  knocking  for 
admission,  by  the  calls  of  his  providence  and  the  solici- 
tations of  his  spirit,  with  infinite  compassion  and  long 
suffering  ?  How  ungrateful  and  dangerous  is  it  to  neglect 
his  importunate  invitations  by  frivilous  excuses  and  te- 
dious delays ;  seeing  he  has  tlie  keys  of  death,  and  can 
at  his  sovereign  pleasure,  dislodge  our  souls  from  their 
clay  tenements,  and  change  our  state  of  trial  for  a  state 
of  final  retribution. 

With  what  confidence,  may  we,  my  friends,  who  have 
received  him  as  the  Lord  our  Saviour,  by  a  living  faith, 
and  sworn  allegiance  to  him  as  our  king  in  Zion,  commit 
the  keeping  of  our  souls  and  bodies  to  him,  wlio  standfi 
engaged  by  covenant  to  support  us  in  the  spiritual  war 
fare,  "  by  the  right  Iiand  of  his  righteousness ;"'  and 
who  having  all  power  in  heaven  and  earth,  is  both  able 
and  willing  to  preserve  us  "  by  liis  mighty  power  through 
faith  unto  salvation."  With  Avhat  confidence  may  we 
depend  upon  him  who  is  alive  forevermore,  and  has  the 
keys  of  the  invisible  world  and  death,  for  all  th^  neeefi- 


132  CHRIST'S  DOMIKIOX  OVER  BOTH  WORLDS. 

sary  supplies  of  grace  and  strength,  and  a  complete  -vic^ 
tory  over  ail  onr  spiritual  enemies,  Wliat  can  destroy 
those  that  are  protected  by  that  almighty  hand,  that 
sways  the  sceptre  over  universal  nature  ?  And  with  what 
confidence  may  we  commit  our  departing  spirits  into  his 
bands,  to  whom  it  belongs  to  open  the  everlasting  door^ 
of  the  celestial  Paradise  for  our  reception  ?  O  !  let  us 
never  then  provoke  him  to  withdraw  his  protection  from 
us,  and  leave  us  in  the  power  of  our  enemies :  but  let  us 
adhere  with  unshaken  fidelity,  to  his  cause  and  interest 
in  every  circumstance  of  life.  Let  no  other  lords  have 
dominion  over  us  :  let  not  the  w  orld,  nor  sin,  nor  the 
dearest  comforts  on  earth,  usurp  the  dominion  of  our 
hearts ;  but  let  us  preserve  them  sacred  to  the  Lord  of 
glory.  Let  us  follow  the  lamb  wheresoever  he  leads> 
that  he  may  charge  his  watchful  providence  with  our 
preservation  in  every  danger  in  life,  and  that  when  he 
turns  the  key  of  death  to  bring  us  into  the  invisible 
world,  we  may  be  ever  with  the  Lord,  and  behold  his 
glory  and  see  him  as  he  is» 


SERMON  VII. 

THE  HAPPY  TENDENCY  OF  CHRISTIANITY 


liUKE,  IX,  46. 

For  the  son  of  man  is  not  come  to  destroy  men's  lives,  hut 
to  save  them. 

As  our  blessed  Saviour  passed  tlirougli  Samaria,  in 
his  "way  to  Jerusalem,  to  celebrate  the  passover  there, 
he  sent  some  messengers  before  him  to  provide  enter- 
tainment for  himself  and  his  attendants.  But  there 
was  an  inveterate  hatred  subsisting  between  the  Jews 
and  Samaritans  ever  since  the  latter  had  forsaken  the 
temple  and  worship  of  God  at  Jerusalem  ;  which  ran  so 
higli,  that  they  would  have  no  dealings  with  one  ano> 
ther.  For  this  reason,  they  would  not  receive  him| 
because  "  his  face  was,  as  though  he  would  go  up  to 
Jerusalem  ;'*  but  denyed  him  even  the  common  offices 
of  humanity  and  civility.  This  inhuman  treatment  so 
inflamed  the  spirits  of  James  and  John,  two  of  our 
Lord's  disciples,  that  they  desired  nothing  but  liis  con- 
sent to  inflict  some  exemplary  punishment  upon  them ; 
and  therefore  said,  "  Lord,  wilt  thou  that  v/e  command 
lire  to  come  down  from  heaven  and  consume  them,  even 
as  Elias  did  ?"  The  action  of  Elijah,  here  referred  to, 
is  particularly  related  in  2  Kings,  1st  chap.  But  these 
disciples  did  not  attend  to  tlie  different  dispensations 
under  which  Elijah  lived,  and  which  our  Saviour  was 


134<         TUB  HArpy  TENDENCY  OF   CHRISTIANITI . 

about  to  introduce ;  nor  did  they  consider  that  things 
done  by  an  extraordinary  spirit,  should  not  he  drawn 
into  precedents  in  ordinary  cases;  nor  how  inconsistent 
with  the  genius  of  the  gospel,  that  temper  of  theirs 
must  be,  wliich  could  dictate  so  much  cruelty.  There- 
fore, notwithstanding  the  zeal,  which  they  discovered 
for  the  honor  of  their  master,  and  although  they  endea- 
vored to  justify  it  by  the  example  of  so  great  a  prophet, 
yet  our  Saviour  was  so  far  from  approving  such  a  mo- 
tion that  he  rejected  it  with  tlie  utmost  abhorrence.  He 
turned  and  rebuked  them,  and  said,  "  ye  know  not  w  hat 
manner  of  spirit  ye  are  of.  For  the  son  of  man  is  not 
come  to  destroy  men's  lives,  but  to  save  them."  You 
little  consider  how  impossible  it  is  for  me  to  approve  of 
your  proposal,  as  it  flows  from  a  sphit  quite  inconsis- 
tent with  the  salutary  design  of  my  coming  into  the 
world,  which  is  not  to  destroy  men's  lives,  but  to  save 
them ;  not  only  to  purchase  eternal  life  and  glory  for 
them  in  ^.  future  state,  but  also  to  make  them  as  hap- 
py in  this,  as  the  present  constitution  of  things  will  ad- 
mit. That  the  design  of  our  Saviour's  coming  into  the 
world  is  not  to  be  confined  to  his  procuring  eternal  re- 
demption for  us  from  ruin  and  misery  and  eternal  liap^ 
piness  in  the  world  to  come,  but  also  extends  to  the  pro- 
moting our  happiness  m  this  imperfect  state,  appears 
from  it:^  being  opposed  to  the  temporal  destruction, 
which  the  mistaken  zealous  disciples  would  have  brought 
upon  the  Samaritiins  for  their  inhuman  treatment  of 
(heir  master. 

And  indeed  it  miglit  well  be  expected  from  the  ap- 
pcarance  of  our  Saviour  amongst  our  degenerate  race> 


THE  HAPPY  TENDENCY  OF   CHRISTIANITY.         135 

ill  the  character  of  a  messenger  sent  from  God,  and 
the  founder  of  a  religion,  which  was  to  be  propagated 
through  the  world ;  that  he  would  have  a  particular 
regard  to  the  present  welfare  and  happiness  of  men. 
For  it  is  not  to  be  supposed,  that  God,  who  created  and 
continually  preserves  us,  that  he  might  communicate 
the  effects  of  his  benignity  and  love  to  us,  and  who  has 
formed  us  with  such  capacities  and  mutual  de]>enden- 
cies,  as  plainly  point  out  our  duty  to  contribute  to  each 
other's  happiness  in  tliis  world ;  should  send  his  son  as 
our  saviour,  who,  notwithstanding,  should  be  uncon- 
cerned about  our  comfort  and  happiness  in  this  state  of 
mortality  and  sorrow.  The  natural  apprehensions 
which  we  have  of  God,  lead  us  obviously  to  conclude, 
that  our  Saviour  would  not  only  secure  our  greatest  and 
most  extensive  happiness  in  another  world,  hut  also 
would  take  care  to  provide  for  that  part  of  it,  which 
was  to  be  enjoyed  in  this  life.  Accordingly,  when  our 
Lord  appeared  in  the  flesh,  he  soon  made  it  ardent  that 
lie  had  that  kind  and  beneficent  intention  towards  us, 
which  might  have  been  reasonably  expected  in  him; 
that  tlie  policy  of  this  world  Avas  not  the  spring  of  his 
actions  ;  that  he  came  not  to  promote  any  little  selfish 
ends  of  his  own ;  but  his  design  was  noble,  generous 
and  friendly  to  mankind;  to  redeem  them  from  the 
ruins  of  their  fall;  to  confirm  them  in  the  joyful  ex- 
pectation of  a  happy  immortality  ;  to  render  their  con- 
dition here  easy  and  comfortable,  and  to  diffuse  a  spirit 
of  peace,  harmony  and  love  through  human  society. 
This  will  appear  by  considering,  the  conduct  of  our  Sa- 
viour, while  on  earth,  and  what  he  has  done  to  promote 
both  our  temporal  and  eternal  happiness. 


136         THE  HAPPY  TE?iDENCY  OP  CHRIS flANITY. 

1.  He  died  to  deliver  us  from  the  curse  of  a  lyrolien  law 
and  to  make  our  peace  with  God, 

Reason  as  Avell  as  revelation  assure  us,  that  mankind 
were  originally  created  pure  and  upright,  and  that  we 
have  lost  our  primitive  rectitude  and  innocence  :  so  that 
human  nature  is  universally  and  unexceptionahly  cor- 
rupted and  degenerate.     The  natural  consequence   of 
this  is,  that  we  are  disaifected  to  God  and  his  ways ;  or 
as  the  apostle  expresses  it,  are  enmity  against  God,  and 
are  not  suhject  to  his  laws,  nor  indeed  can  he,  until  we 
are  renewed  and  changed  by  the  spirit  of  God.     Hence 
we  became  liable  to  suffer  the  threatened  punishment  of 
sin,  which  destroys  all  hopes  of  happiness,  until  we  were 
delivered  from  it.      But  for  this  benevolent  purpose, 
Christ  came  as  our  Redeemer  to  interpose  for  our  relief, 
by  submitting  to  bear  in  his  own  person,  the  punishment 
due  to  our  sins.     Hence  he  is  said  "  to  be  wounded  for 
our  transgressions  and  bruised  for  our  iniquities ;  to  be 
delivered  up  for  our  offences ;  to  bear  our  sins  in  his 
own  body  on  the  tree ;  to  be  cut  off,  but  not  for  him 
self;  to  die  the  just  for  the  unjust,  that  we  might  live 
through  him  5  to  be  made  a  curse  for  us ;  to  be  made 
sin  for  us,  that  we  might  be  made  the  righteousness  of 
God  in  him  ',  and  to  have  the  iniquity  of  us  all  laid  upon 
him  by  God,  so  that  by  his  stripes  we  are  healed."  The 
plainest  and  easiest  construction  of  all  tliese  and  many 
such  scriptural  expressions  must  be,  that  Jesus   Christ 
suffered  the  punishment  that  was  due  to  our  sins,  and 
died  as  our  substitute  in  our  stead ;  that  thereby  we 
might  be  delivered  from  the  curse  or  penalty  of  a  bro- 
ken law,  and  be  justified  through  the  redemption  that 


THE  HAPPY  TENDEXCY  OF  CHMSTIAXITT.         137 

is  in  hira.  And  this  doctrine  of  the  vicarious  sufferings 
of  Christ  in  our  room,  is  sufficiently  confirmed  by  his 
being  so  often  called  in  scripture,  a  ^'  sacrifice  for  sin,'* 
and  ^'  the  lamb  of  God  that  taketh  away  the  sins  of  the 
world  ;"  as  the  great  antitype  prefigured  by  the  propi- 
tiatory sacrifices  under  the  law,  which  only  had  their 
accomplishment  in  him.  These  piacular  victims  were 
of  divine  apppintment ;  and  although  they  could  not  of 
themselves  take  away  sin  or  expiate  its  guilt,  yet  they 
were  instituted  as  types  and  figures  of  the  atoning  sa- 
crifice of  Christ,  "  whose  blood  cleanseth  from  all  sin." 
Now  these  sacrifices  were  substituted  in  the  room  of  the 
offender,  and  died  instead  of  those  sinners  for  whom 
they  were  offered ;  and  this  notion  prevailed  through  the 
whole  world,  both  Jews  and  Gentiles ;  and  therefore, 
as  these  propitiatory  sacrifices  could  not  purge  the  con- 
science and  remove  the  guilt  of  sin,  but  were  emblems 
of  the  sacrifice  of  Christ,  we  must  conclude  that  Christ 
in  the  same  manner  died  in  the  room  and  stead  of  sin- 
ners, that  they  might  be  released  from  their  obligations 
to  punishment,  and  entitled  through  the  merits  of  his 
death  and  sufferings,  to  eternal  life  and  glory. 

Thus  our  title  to  the  joys  and  happiness  of  heaven  is 
secured  by  Jesus  Christ,  wliom  God  hath  set  forth  to  be 
a  "  propitiation  for  our  sins,  through  faith  in  his  blood.'^ 
But  in  order  to  make  our  salvation  complete,  our  disaf- 
fection to  God  must  also  be  removed  by  the  sanctifying 
influences  of  his  holy  spirit  j  and  therefore,  Christ  has 
appointed  various  ordinances  and  institutions,  and  re- 
quired the  performance  of  certain  duties,  that  by  these 
means  of  grace  we  may  have  the  natural  enmity  of  our 


1^8        THE  HAPPY  TENDEJ^CY  OF  CHRISTIANITY. 

hearts  against  God  removed,  and  our  tempers  and  dis- 
positions formed  after  his  own  image,  and  prepared  for 
glory  and  happiness.  And  while  we  are  considering 
these  we  shall  have  an  opportunity  of  seeing,  that  while 
Christ,  hy  the  appointment  of  them,  is  making  us  meet 
for  the  inheritance  with  the  saints  in  light,  he  has  also 
consulted  for  our  comfort  and  happiness  in  this  imper- 
fect state.  Therefore  we  may  add,  that  he  has  not  only 
died  for  us,  but  also  that, 

2.  He  has  given  us  the  compleatest  system  of  rules  and 
lirecepts,  xvhich  xvhen  ohserved,  tend  to  promote  both  our' 
temporal  and  eternal  happiness. 

'*  The  grace  of  God,  whicli  has  appeared  bringing 
salvation,"  or  the  gospel  of  Christ,  teaches  us  **  to  deny 
all  ungodliness  and  worldly  lusts,  and  to  live  soberly, 
righteously,  and  godly,  in  the  present  world."  There 
is  not  an  irregular  practice  or  wrong  affection  counte- 
nanced- or  tolerated  in  the  gospel.  It  connives  at  no  vice, 
and  permits  us  to  gratify  no  sordid  and  irregular  pas- 
sions. It  is  its  peculiar  and  distinguishing  glory,  that 
it  either  expressly  or  imi)licitly  commands  every  virtue 
that  has  a  tendency  to  perfect  human  nature.  In  gene- 
ral, "  whatsoever  things  are  true,  honest,  just,  pure, 
lovely,  and  of  good  report,  virtuous  or  praise-woi'thy, 
we  are  commanded  to  think  on  these  things  and  to  excel 
in  them."*  Let  any  one  read  tlie  gospel  with  tho least 
attention  and  impartiality,  and  he  must  see  that  the  great 
design  and  business  of  it  is,  to  inculcate  all  those  virtues' 


Phi 


THE    HAPPY  TENDENCY  OF  CHRISTIANITY,         139 

whieli  are  the  sources  of  public  and  private,  of  tempo- 
ral  and  eternal  happiness.  It  strictly  enjoins  all  the 
branches  of  piety  towards  God  ;  an  awful  veneration  o( 
his  majesty,  the  strongest  love  and  gratitude  for  his 
mercies,  a  perfect  resignation  to  his  will,  and  a  firm  con- 
fidence in  his  almighty  power  and  unlimited  goodness. 
It  indispensably  requires  an  exact  performance  of  those 
duties  of  justice,  fidelity,  compassion,  charity,  and  bene- 
volence towards  men,  which  are  essentially  necessary  to 
our  happiness  in  a  social  state  ;  and  it  does  not  permit 
us  to  gratify  our  private  desires  to  the  prejudice  and 
detriment  of  others.  It  requires  magistrates  to  provide 
for  the  safety  and  welfare  of  the  commtmities  in  which 
they  govern,  by  a  steady  and  impartial  administration  of 
justice  ;  and  subjects  to  honor,  support  and  assist  them 
in  the  execution  of  their  offices,  as  being  persons  set  over 
them  for  their  good.  It  commands  all  men  to  fulfil  the 
duties  of  their  several  relations ;  to  be  laborious  and  dili- 
gent in  their  respective  callings  and  employments,  that 
they  maybe  not  only  no  burden  to  the  community,  but  also 
able  to  communicate  to  its  indigent  members  ;  to  be  per- 
fectly honest  and  equitable  in  all  their  transactions  with 
one  another;  to  cultivate  an  extensive  spirit  of  humani- 
ty, meekness,  forgiveness,  and  benevolence ;  not  to  con- 
fine our  good  will  to  one  party  or  denomination,  but  to  do 
good  unto  all  as  we  have  opportunity.  Again,  are  there 
certain  affections  which  tend  to  make  us  comfortable 
and  easy  in  ourselves,  which  have  a  more  peculiar  re- 
ference to  the  cultivation  and  improvement  of  our  own 
minds,  which  yield  us  a  lasting  and  substantial  pleasure, 
and  which  prepare  us  for  the  joys  of  the  heavenly 
world?  It  is  also  manifest,  that  the  gospel  strictly  re 


140         THE  IlAPl'Y  TEiM)JoXCV  Ok'  CHKlSTlA^JlTSr. 

coiuDiends  and  insists  upon  these  as  essential  to  tlie  char 
racter  of  cliristians,  and  absolutely  necessary  to  our 
happiness  in  the  >vorld  to  come.  Hence  are  those  ex- 
hortations to  deny  ourselves,  to  crucify  the  flesh,  to  set 
our  affections  on  things  above,  and  to  have  our  conver- 
^tiou  in  heaven,  and  the  like.  In  a  word,  the  gospel 
insists  upon  our  constant  and  unremitting  endeavours  to 
glorify  God,  to  conform  ourselves  to  his  image,  and  to 
imitate  all  his  imitable  perfections.  This  is  the  constant 
strain  and  tenor  of  our  holy  religion ;  these  are  tlic 
things  which  it  inculcates  in  the  most  earnest  and  affec- 
tionate manner,  as  the  great  end  and  business  of  lifts 
which  must  be  performed  as  ever  we  would  ansA>ertlic 
obligations  laid  on  us  by  the  infinite  love  of  God  arid 
Christ,  and  as  ever  we  would  obtain  their  favor  and  the 
happiness  of  the  coming  world. 

Now,  when  these  things  are  carefully  consid*  5 1 1?^ 
may  we  not  justly  conclude  that  our  blessed  Redeemer 
has  consulted  both  for  our  temporal  and  eternal  happi- 
ness, in  giving  us  such  an  excellent  and  compleat  sys- 
tem of  rules  and  precepts  for  the  regulation  of  our  con- 
duct? Are  not  these  things  the  very  source,  from 
whence  public  and  private  happiness  immediately  flows  ; 
which  never  fail  to  make  societies  flourish  in  prosperity 
and  glory,  and  which  prepare  us  for  the  pure  and  un- 
mixed joys  of  heaven  ?  What  can  contribute  more  to 
our  comfort  and  happiness  here,  both  as  individuals  and 
as  members  of  society,  than  a  virtuous  temper  and  dis- 
position, attended  with  a  correspondent  course  of  action ; 
a  supreme  love,  reverence,  gratitude  and  submission  to 
the  author  of  our  beings,  together  with  a  regular  con- 


THE  HAPPY  TENDENCY   OF    CHRISTIANITY'.  lil 

lidenee  in  his  power,  wisdom  and  goodness ;  a  careful 
observance  of  the  various  offices  of  love,  justice,  benevo- 
lence and  humanity  towards  our  fellow  men ;  a  just  mode- 
ration of  our  appetites  and  passions,  and  a  due  subjec- 
jection  of  tliem  to  the  higher  powers  of  the  soul,  ac- 
cording to  the  dictates  of  reason  and  revelation  ?  Every 
one,  upon  the  least  consideration,  must  acknowledge, 
that  the  exercise  of  these  dispositions  and  affections  af- 
fords the  most  noble  pleasures  of  any  with  wiiicli  he  is 
acquainted;  that  they  affect  him  in  the  most  lively 
manner ;  are  steady  and  permanent  in  their  nature ; 
are  of  constant  use  to  support  and  revive  him  under 
every  calamity  of  life,  an'  to  give  him  the  most  ravish- 
ing prospect  of  eternity.  Thus  has  Christ,  by  his  com- 
ing into  the  world,  consulted,  for  our  comfort  and  happi- 
ness in  time  and  through  eternity,  by  the  precepts  and  di- 
rections which  he  has  given  us.  And  this  argument  Avould 
still  receive  additional  weight,  had  we  time  to  consider  the 
institutions  of  Christ,  and  the  various  discoveries  made 
in  the  gospel,  which  all  tend  to  encourage  and  establish 
the  practice  of  piety  and  goodness  in  all  its  branches, 
and  consequently,  to  lay  a  more  lasting  foundation  for 
comfort  and  happiness.  Such  are  the  clear  and  full 
representations  of  the  divine  nature  and  perfections, 
and  of  the  worship  due  to  him,  the  more  certain  disco- 
very of  the  immortality  of  the  soul,  and  of  a  future 
state  of  rewards  and  punishments,  of  the  resurrection 
of  the  body,  and  the  final  judgment,  together  with  the 
various  doctrines  relating  to  the  incarnation,  birth, 
death,  resurrection,  ascension,  and  intercession  of 
Christ.  But  barely  mentioning  these,  we  proceed  to 
shew  farther,  that  Cluist  came  not  to  destroy,  but  to 


li,2         THE  HAPPY  TENDENCY  OP  CHBISTIANITT. 

save  our  lives,  and  to  consult  for  our  happiness  here 
and  hereafter;  ^vhen. 

3.  He  left  US  the  most  perfect  example  for  our  imitatioih 
and  commands  us  to  conform  ourselves  to  it, 

AVhosoever  reads  over  the  history  of  his  life,,  trans- 
mitted to  us  hy  the  Evangelists,  must  soon  he  convin- 
ced that  his  hehaviour  was  not  only  innocent  and  inof- 
fensive, but  also  highly  beneficent  and  useful.  His  con- 
versation was  perfectly  agreeable  to  the  doctrines, 
which  he  taught,  and  he  fully  answered  the  character 
given  of  him,  that  "  he  went  about  doing  good.*'  If 
we  would  form  a  just  notion  of  the  unbounded  compas- 
sion of  his  heart,  and  the  extensive  usefulness  of  his 
life,  ^ve  should  follow  him,  healing  the  sick  and  curing 
the  most  obstinate  diseases ;  having  compassion  on  the 
hungry,  and  feeding  thousands  with  miraculous  bread ; 
giving  speech  to  the  dumb,  and  unstopping  the  ears  of 
the  deaf  5  restoring  sight  to  the  blind,  and  strengthen- 
ing the  limbs  of  the  maimed  and  lame  ;  and  raising  the 
dead,  to  shevr  himself  the  Lord  both  of  the  living  and 
of  the  dead.  Such  ^vas  the  compassion  of  our  Saviour 
to  the  bodies  of  men,  that  he  gkidly  embraced  every  op- 
portunity of  relieving  them  from  pain,  and  of  rejider- 
ing  them  healthful  and  sound.  Nor  have  we  a  single 
instance  of  his  rejecting  any,  that  ever  applied  to  him 
with  a  suitable  disposition  of  mind,  or  of  his  sending 
them  away  without  a  blessing.  Though  he  was  in  such 
poor  and  mean  circumstances,  iliat  he  could  not  in  the 
ordinary  way  relieve  the  outward  distreses  of  the  misera- 
i)le  objects,  whic]i  daily  met  him  and  applied  to  him ; 


THE  HAPPY  TENDENCY  OP   CHRISTIANITY.         14^S 

yet  lie  did  not  fail  to  use  his  divine  power  to  supply 
this  deficiency,  working  miracles  for  their  relief.  To 
ask  of  him  was  the  certain  way  to  receive  the  hlessing 
and  to  helieve  that  he  was  able  and  willing  to  confer  it, 
a  never  failing  recommendation  to  his  mercy.  Nay, 
we  often  find  him  bestowing  blessings  unasked,  and  when 
there  were  no  objects  remaining  in  any  particular  place, 
that  needed  his  assistance,  he  went  to  others  more  re- 
mote, that  he  might  find  fresh  instances  of  misery  and 
distress,  to  whom  he  might  extend  his  compassion  and 
help. 

But  the  goodness  of  our  blessed  Redeemer  was  not 
confined  to  the  bodies  and  outward  circumstances  of 
men :  He  came  to  procure  nobler  blessings  for  their 
immortal  souls,  and  "  to  seek  and  to  save  them  that 
were  lost."  Hence  Ave  find  him,  with  inexpressible  af- 
fection and  tenderness,  addressing  sinners,  and  directing 
them  into  the  ways  of  salvation  and  peace.  '*  Come  imto 
me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest,"  was  the  kind  invitation  of  this  friend  and 
lover  of  men.  And  "  whosoever  comes  unto  me,  I  will 
in  no  wise  cast  out,"  was  the  glorious  encouragement, 
which  he  gave,  to  trust  in  him,  and  accept  his  offers  of 
peace  and  pardon.  He  went  about  with  unwearied  dili- 
gence from  place  to  place,  using  the  most  earnest  per- 
suasives and  arguments  to  every  tiling,  that  has  a  ten- 
dency to  make  men  happy,  in  time  and  throngh  eter- 
nity ;  kindly  reproving  sinners  for  their  vices ;  exhort- 
ing them  to  return  to  a  better  temper  and  conduct ;  en- 
couraging their  faith  and  repentance,  by  the  promises 
of  mercy  and  the  offers  of  everlasting  glory ;  and  mtiurn- 


344«         THE  HAPPY  TESDEXCT  OF  CHRISTIANITT. 

ing  over  the  ingratitude  and  obstinacy  of  impenitent 
sinners.  His  love  to  men  engaged  him  to  submit  to  a 
life  of  labor  and  fatigue ;  for  as  he  was  touched  with  a 
feeling  of  tlieir  infirmities,  he  declined  no  pains  or  trou- 
ble to  remove  them,  and  accounted  his  own  sufferings 
repaid  by  making  others  happy.  In  these  good  offices 
he  continually  employed  himself,  and  took  so  much  de- 
light in  them,  that  he  could  never  be  diverted  from 
them ;  by  all  the  ungrateful  usage,  which  he  met  with  ; 
by  the  perverse  constructions  that  were  put  upon  his 
most  generous  and  disinterested  actions ;  nor  by  all  the 
hatred,  rage  and  persecution,  which  he  foresaw  his  per- 
severing in  them  would  draw  upon  him.  Though  he 
was  exposed  to  all  kinds  of  evil  treatment,  and  was 
more  injured  and  abused  for  his  good  offices  to  mankind, 
than  any  man  that  ever  lived ;  yet  he  never  discovered 
any  thing  of  a  malicious  and  avengeful  disposition ;  he 
had  indeed  a  very  lively  sense  of  the  indignities  offered  to 
him,  but  never  rendered  evil  for  evil,  or  railing  for  rail- 
ing ;  but  on  the  contrary  expressed  the  greatest  good- 
will for  his  enemies,  by  endeavoring  to  correct  their 
tempers  and  conduct,  and  by  hearty  prayers  to  God  for 
their  forgiveness.  This  was  the  amiable  and  beneficent 
conduct  of  the  founder  of  our  religion  ;  tliis  is  the  ex- 
ample, which  he  proposed  to  our  imitation,  and  which 
he  has  obliged  us  all  to  follow ;  telling  us  that  he  had 
left  us  an  example,  that  we  should  do  as  he  had  done  ; 
that  we  should  learn  of  him ;  and  love  one  another  as 
he  had  done.  From  all,  which  we  may  rationally 
conclude,  that  our  blessed  Redeemer  consulted  not  only 
our  future,  but  also  our  present  happiness,  by  coming 
Into  the  world :  because  he  not  only  made  it  the  busi- 


THE  HAPPY  TEXOBNCY  OF  CHRISTIA^flTY.         145 

aess  of  his  whole  life,  hut  also  has  hy  the  influence  of 
his  example  and  authority  made  it  the  duty  of  his  fol- 
lowers to  do  the  same. 

But  that  Christ  has  consulted  both  for  our  temporal 
and  eternal  happiness  by  coming  into  the  world,  appear!^ 
from  this,;  tliat, 

I.  He  has  given  us  the  most  powerful  arguments^  motives  f 
promises  and  assistances,  to  engage  us  in  such  a  course 
as  will  effectuaUij  secure  this  end. 

Under  the  gospel  we  are  addressed  by  every  argu- 
ment that  can  be  drawn  from  love,  reverence  and  grati- 
tude to  God  and  Christ;  from  the  expectations  of  an 
inconceivable  happiness  in  the  world  to  come,  which 
God  has  connected  with  our  obedience  to  his  laws,  and 
from  that  awful  destruction  which  awaits  the  obstinate 
and  impenitent  sinner.     Every  argument  is  used  in  the 
gospel,  that  is  calculated  to  move  the  human  heart,  oi 
that  can  be  drawn  from  the  consideration  both  of  the 
present  and  coming  world,  in  w  hatsoever  light  they  are 
viewed.  We  have  exceeding  great  and  precious  promises 
made  to  us,  that  we  might  be  partakers  of  a  divine  na- 
ture,  having  escaped  the  pollution  that  is  in  the  vrorld 
through  lust ;  and  that  this  is  the  great  end  of  them,  the 
apostle  assures  us  when  he  says,  ^*  Having  these  pro- 
mises, dearly  beloved,  let  us  cleanse  ourselves  from  all 
filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  the  Lord."     And  on  the  other  hand,  all  the 
awful  and  terrible  things  that  are  threatened  in  tlio 

gospel,  were  denounced  against  sinner?,  that  theTmigh* 

T 


iitJ  THE  HAPPY  TENUliXCY  Oh   tHRlSTIAMTY. 

be  engaged  to  live  as  becomes  tbe  gospel,  in  holiness  and 
happiness,  and  to  ily  from  tlic  Avratli  to  come.  For  this 
salutary  end,  **  the  wrath  of  God  is  revealed  from  hea- 
ven against  all  unrighteousness  and  ungodliness  of  men." 
And  to  take  away  every  objection  that  can  be  made 
against  the  practice  of  holiness  from  the  present  weak- 
ness and  imperfection  of  our  natures,  or  from  the  strict- 
ness of  the  precepts  of  the  gospel ;  it  gives  us  the  great- 
est reason  to  expect  all  necessary  assistance  in  the  per 
formance  of  duty.  The  most  cogent  reasonings  and  elo- 
quent harangues  of  tlie  ancient  philosophers,  wer« 
found  ineffectual  for  conquering  the  natural  corruption 
of  our  hearts,  for  subduing  the  passions,  and  for  inspir- 
ing the  people  with  the  love  of  virtue.  But  we  have 
reason  to  expect  a  more  powerful  method  of  persuasion, 
even  the  inspiration  of  him,  who  is  the  God  of  the  spirits 
of  all  flesh,  who  formed  the  soul  of  man  within  him,  and 
who,  by  a  thousand  secret  w  ays,  can  convey  truth  to  the 
heart,  can  enlighten  the  darkened  understandings,  and 
rectify  all  the  disorders  of  the  soul.  Christ  has  pro- 
mised his  humble  followers,  that  *^  liis  grace  shall  be 
sufficient  for  them,  and  his  strength  made  perfect  in 
their  weakness.'*  And  the  apostle  Paul  assures  us, "  that 
through  Christ  strengthening  him,  he  could  do  all 
things."  The  holy  spirit  is  promised  to  christians,  to 
sanctify  and  guide  them  through  life ;  to  be  a  principle 
of  divine  life  in  them ;  to  comfort  and  support  them  in 
the  performance  of  every  duty.  Now,  whosoever  im- 
partially considers  the  excellence  and  tendency  of  the 
precepts  of  the  gospel,  the  amiable  and  attractive  exam- 
ple of  the  blessed  Redeemer,  together  with  the  cogent 
arguments  and  motives  used  to  engage  our  compliance 


THE  HAPPY  TE^XDENCT  OF  CHRISTIANITY.         14? 

vVith  them,  and  the  powerful  assistance  of  the  spirit  of 
grace  to  enable  us  td  do  so,  must  be  convinced  that  Je^ 
sus  Christ,  by  coming  into  the  world,  has  laid  a  suffiei- 
ent  foundation  for  the  practice  of  universal  righteous* 
aes5,  in  all  its  amiable  branches,  and  consequently  has 
consulted  both  for  our  present  and  future  happiness. — 
For  ^*  godliness  has  the  promise  of  tlie  life  that  now  is, 
as  well  as  of  that  which  is  to  come.*^ 

APPIICATIOX. 

1.  Has  Christ  then  come  to  save  us  from  niin  and  to 
provide  for  our  hajjpiness  here  and  hereafter^  How 
should  this  engage  ns  to  esteem  that  institution  which 
he  has  appointed  for  this  gracious  and  Icnevolent  pur- 
pose ? 

There  is  certainly  no  man,  who  has  any  regard  for 
his  own  salvation  or  the  happiness  of  mankind,  but  must 
heartily  value  and  esteem  the  gospel  of  Christ,  which 
is  so  well  calculated  for  the  reformation  of  human  na- 
ture, and  for  promoting  our  perfection  in  lioliness  and 
happiness.  The  intrinsic  goodness  and  useful  tendency 
of  the  gospel,  is  a  sufficient  foundation  for  our  enter- 
taining the  highest  esteem  for  it,  and  for  making  our 
hearts  overflow  with  love  and  gratitude  to  its  adorable 
author,  who  has  visited  us  in  our  miserable  condition, 
and  has  ordered  us  such  an  excellent  institution  for  en- 
gaging us  to  forsake  every  sin,  and  to  return  to  God  and 
our  duty,  that  we  may  be  forever  happy.  The  ancient 
patriarchs  and  prophets  desired  earnestly  to  see  and 
hear  the  glorious  discoveries  that  are  now  made  to  us 
in  the  gospel :  but  God  has  reserved  these  glorious  bles- 


lis         THE  HAPPY  TENDENCY  OF    CHRISTIANIT:*. 

sings  for  us.  We  must  then  be  extremely  stupid  and 
insensible,  if  grateful  impressions  of  these  things  do  not 
remain  on  our  hearts,  O !  how  should  our  souls  mag- 
nify the  Lord,  the  God  of  our  salvation,  who  has  visi- 
ted and  redeemed  us,  and  raised  up  for  us,  a  mightf' 
Saviour,  ^*  who  is  able  and  willing  to  save  to  the  ut- 
termost.'^ 

2.  Has,  Christ  come  lo  save  and  not  to  destroy  us  ?  How 
careful  should  we  he,  that  our  immortal  souls  he  not  lost 
amidst  such  advantages  of  salvation. 

Suffer  me,  my  friends,  to  urge  you  in  the  most  solemn 
manner,  to  enquire  Avith  impartiality,  whether  the  de- 
sign of  the  gospel  has  taken  place  with  regard  to  your 
own  souls ;  or  whether  all  the  labours  and  sufferings  of 
the  blessed  Kedeemer,  have  had  any  effect  upon  you,  to 
convince  you  of  your  need  of  an  interest  in  him,  and  of 
liis  ability  and  willingness  to  save  all  that  come  unt© 
him,  and  to  bring  you  to  a  cordial  approbation  and  ac- 
ceptance of  the  oifercd  method  of  salvation.     No  doubt, 
you  hope  well  concerning  yourselves :  but  do  your  tem- 
pers and  lives  lay  any  solid  foundation  for  your  hopes? 
V    Remember  it  is  the  idlest  dream  that  ever  imposed  ou 
mankind,  to  hope  that  you  are  interested  in  the  righte- 
ousness of  Christ,  while  you  do  not  imitate  his  example 
and  live  by  his  gospel !  To  live  in  the  habitual  practice 
of  any  sin,  whether  secretly  or  openly,  is  absolutely  in- 
consistent with  being  born  of  God  and  renewed  in  the 
temper  of  your  minds,  without  which  you  cannot  be  saved. 
Christ  came  to  save  us  in  a  way  of  Iiolincss  and  faith. 


THE  HAPPY  TENDENCY  OF    CHP.ISTIANITT.         1*9 

How  inexcusable  then  must  you  be  if  under  all  the  advan- 
tages and  obligations  you  continue  impenitent  and  wicked. 


But  are  there  not  some  now  hearing  me,  who,  not- 
withstanding all  that  Christ  has  done  to  save  you,  yet 
continue  negligent  and  careless  about  your  temporal  and 
eternal  happiness  ?  But  what  can  engage  you  to  be  so 
cruel  to  yourselves,  and  to  ruin  your  precious  souls, 
when  you  are  under  no  necessity  of  doing  it ;  when 
Christ  has  done  so  much  to  prevent  it,  and  when  there- 
by you  must  be  guilty,  not  only  of  the  most  consum- 
mate folly  and  madness,  but  also  of  the  basest  ingrati- 
tude to  Christ,  our  best  benefactor  ?  Shall  Christ  think 
it  worth  his  labor  and  pains  to  submit  to  inconceivable 
suiferings  in  his  body  and  soul,  and  even  to  the  wrath 
of  God  and  the  accursed  death  of  the  cross,  in  order  to 
provide  for  our  redemption  from  the  everlasting  tor- 
tures of  hell  and  for  our  eternal  happiness  in  the  world 
above  ?  And  will  you,  notwithstanding  all  this,  plunge 
yourselves  into  irretrievable  misery,  througli  your  own 
carefulness,  or  attachments  to  things,  which  in  this 
comparative  view  are  but  vanity  of  vanities  ?  Shall  the 
blessed  redeemer  point  out  to  you  in  the  plainest  man- 
ner, the  road  that  leads  to  eternal  life,  and  beseech  you, 
by  his  dying  groans,  by  his  agonies  on  the  cross,  wlieii 
he  made  his  soul  an  offering  for  sin,  by  all  the  horrors 
of  eternal  despair,  and  by  all  the  glory  of  the  heavenly 
state,  to  walk  in  tlie  ways,  that  he  has  prescribed  for 
you ;  and  shall  you  still,  ungratefully  reject,  his  kind 
invitations,  and  walk  in  the  ways  of  your  own  hearts, 
dreaming  from  day  to  day,  till  you  drop  into  thai  hor- 
i'ible  pit,  from  whence  there  is  no  redemption.      How 


IBO         THE  HAPPY  TENDENCY  OF  CHRISTIANITY. 

can  you  thus  requite  the  God  that  made  you,  and  the 
Lord  that  redeemed  you  witli  his  gracious  blood  ?  May 
God  awaken  you  to  consideration  before  it  be  too  late. 
Consider  how  you  will  look  upon  your  careless  or  wicked 
life,  when  you  are  standing  on  the  confines  of  the  invisi-^ 
ble  world,  and  ready  to  launch  into  the  shoreless  ocean^ 
without  any  thing  to  support  you  under  the  agonies  of 
dissolution,  or  the  far  more  intolerable  forebodings  of  a 
guilty  conscience  ?  How  will  you  account  for  this  con- 
duct at  the  impartial  bar  of  your  judge  ?  Will  you  not 
tremble  and  be  covered  with  inexpressible  confusion, 
when  he  will  open  the  books,  and  read  over  the  records 
of  your  ignorance  and  sloth,  your  carelessness  and  de- 
lays,  your  mispent  sabbaths,  abused  ordinances,  slight- 
ed seasons  of  grace  and  broken  covenants  w  1th  God  and 
man  ?  How  can  you  endure  it,  that  all  the  glories  of 
heaven  are  forever  lost,  through  your  own  obstinacy  and 
sloth ;  that  your  soul,  which  should  have  been  your  prin- 
ciple care,  is  now  sinking  into  eternal  flames,  and  that 
you  must  hear  that  doleful  sentence  passed  upon  you : 
**  Depart  from  me,  ye  cursed,  into  everlasting  fire  pre- 
pared for  the  devil  and  his  angels ;"  passed  upon  you, 
by  that  compassionate  Redeemer,  who  died  to  save  you, 
and  who  is  yet  stretching  out  the  arms  of  his  mercy, 
beseeching  you  by  every  argument  that  can  move  hu- 
man nature,  to  come  to  him  for  salvation  and  happiness. 
You  may  think  of  these  things,  as  you  have  often  done, 
with  indiifercnce ;  but  as  surely  as  Christ  died  to  save 
sinners,  this  will  be  the  condition  of  every  careless  im- 
penitent offender.  And  are  you  not  guilty  in  your  own 
consciences  ?  And  do  not  your  own  consciences  say  that 
it  is  infinitely  better,  to  secure  a  title  to  that  salvation. 


TUE  HAPPY  TEXDENCT  OF   CHRISTIANITY.  151 

which  Christ  came  to  procure  for  you,  before  it  be  too 
late  ?  And  can  you  after  all  this,  leave  the  house  of  God 
this  day,  without  any  resolutions  of  greater  care  and 
diligence  for  the  future  ?  "  O  !  that  you  were  wise,  that 
you  would  consider  your  latter  end ;  that  you  would 
mind  the  things  of  your  peace,  before  they  are  hid  from 
your  eyes."  These  are  not  visionary  notions  ;  this  is 
not  empty  harangue,  there  is  a  glorious  reality  in  the 
gospel,  to  all  those  who  cordially  comply  with  the  de- 
sign of  Christ's  coming  into  the  world ;  and  it  is  full  of 
amazing  terror  to  all  that  neglect  this  great  salvation. 
These  are  matters  in  which  our  souls,  our  immortal 
souls  are  nearly  interested.  O  let  us  then  be  persua- 
ded to  labour  above  all  things,  to  secure  a  title  to  that 
salvation,  which  Christ  came  to  purchase,  and  which  is 
so  freely  offered  in  the  gospel.  Let  us  abandon  our  sins 
and  follies,  and  apply  to  him  for  a  pardon  through  his 
blood ;  and  let  us  make  it  the  constant  business  of  our 
lives  to  adorn  his  doctrines,  and  to  live  as  becomes  those 
that  are  redeemed  by  the  blood  of  Christ. 


SERMON  VIIL 

THE  FATAL  TENDENCY  OF  LICENTIOUi^ 
PLEASURE. 


1,  TIM.  V,  6'. 

But  she  tliat  liveth  in  pleasure  is  dead  while  she  livetk* 

Youjf  G  persons  are  tlie  liope  of  every  society,  whether 
civil  or  religious ;  and  surely  it  must  he  natural  for 
those,  who  regard  the  prosperity  of  the  puhlic  or  the 
interests  of  Christianity,  to  he  solicitous  that  they  should 
be  instructed  in  those  principles,  which  tend  to  make 
them  useful  memhers  of  the  community  in  which  they 
live,  and  ornaments  to  the  religion  which  they  profess  ,* 
and  that  they  he  warned  against  such  practices  as  would 
frustrate  hoth  these  important  purposes.  And  when  we 
consider  the  numherless  snares  and  temptations  to  which 
they  are  exposed,  and  particularly  how  apt  they  are  to 
be  led  astray  by  sensual  pleasures,  at  that  season,  when 
they  have  the  keenest  relisli  for  them  $  it  surely  cannot 
be  unseasonable  to  spend  a  few  thoughts  upon  the  fatal 
tendency  of  a  life  of  licentiousness,  in  which  some  things 
may  occur,  that  may  not  be  altogether  useless  to  those 
of  more  advanced  years. 

Pleasure  in  its  own  nature,  abstractedly  considered, 
is  not  unlawful.  We  are  naturally  desirous  of  it,  and 
eyidently  designed  to  enjoy,  not  only  those  pleasures, 


JATAI  TENDE'^^CY  OE  LICENTIGL  S  PtEASUHE,       153 

which,  being  of  a  moral  kind,  greatly  exalt  and  ennoble 
our  natures :  but  also  those,  which  haying  a  more  im- 
mediate reference  to  the  body,  alleviate  the  burdens  and 
soften  the  cares  of  life.  We  are  under  no  necessity  of 
denying  ourselves  of  these  entirely :  for  there  is  an  al- 
lowable and  laudable  satisfaction  to  be  enjoyed  even  in 
worldly  and  sensible  goods,  while  we  keep  within  the 
bounds  prescribed  by  reason  and  revelation.  Our  only 
danger  lies  in  excess ;  but  the  danger  being  imminent 
and  the  consequences  fatal  and  destructive  beyond  des- 
cription, we  cannot  be  careful  enough  to  guard  against 
them.  Those  that  give  themselves  up  to  a  life  of  licen- 
tious pleasure,  vanity,  and  debauchery,  whether  of  one 
sex  or  the  other,  are,  according  to  the  judgment  of  the 
inspired  apostle,  ^'  dead  while  they  live ;"  dead  to  all 
the  valuable  purposes  of  a  rational  and  virtuous  life : 
though  naturally  alive,  yet  they  are  morally  and  spiritu- 
ally dead ;  though  they  have  the  appearance  of  men,  and 
breathe  and  move,  and  enjoy  animal  gratifications,  yet 
the  more  amiable  affections  and  higher  powers  of  their 
souls,  which  distinguish  our  species  from  tlie  inferior 
creation,  are  so  far  extinct,  that  they  are  as  little  sen- 
sible of  their  dignity  as  men,  as  little  mindful  of  the  great 
purposes  for  which  they  were  endowed  with  these  rati- 
onal powers,  and  as  little  careful  to  act  as  becomes  men 
and  christians,  as  if  they  did  not  exist  at  all.  Or  at  least, 
the  phrase,  being  dead,  must  imply  a  very  liigh  pervei*- 
sion  of  our  moral  powers,  and  a  very  deep  insensibility 
to  all  the  valuable  purposes  of  a  rational  life.  This,  no 
doubt,  appears  a  very  strange  position  to  those,  wJio 
have  a  keen  relish  for  what  is  commonly  called  a  life  of 
gaity  and  pleasure :  w  ho  think  that  the^ »  of  all  men. 


have  the  justcst  estimate  of  life,  and  that  others  of  a 
different  turn,  arc  dull  and  insipid  mortals,  cramped  and 
enslaved  M'ith  precise  and  superstitious  notions,  and  do 
not  enjoy,  but  only  drag  through  and  endure  life.  But 
(ihc  judgment  of  God,  delivered  by  the  inspired  apostle 
in  our  text,  is  of  infinitely  more  ^veight,  as  ^vill  appear 
by  considering, 

L  The  fatal  consequences  of  a  life  of  licentious  pleasure. 

1.  Sensual  pleasures  wjlamc  Ihejpassions  more  and  mort:. 
withoiit  affcrdJng  that  satisfactmi  7vhich  rce  expect 
from  thein, 

Kvery  extravagant  passion  rises  in  its  demands  b> 
indulgence,  until  it  is  confirmed  into  a  vicidus  habit,  an^ 
\Tc  arc  sunk  into  the  most  ignominious  slavery  and  bon- 
dage. There  are  degrees  in  the  degeneracy  and  corrup- 
tion, Avliich  proceeds  from  a  life  of  licentious  pleasure. 
The  iirst  beginnings  of  it  generally  communicate  but  a 
comparatively  small  degree  of  infection  t6  the  soul, 
which  might  soon  be  cured  by  watchfulness  and  care  ; 
but  when  men  are  at  no  pains  to  make  a  timely  retreat, 
or  to  restrain  their  desires,  but  go  On  headlong  in  their 
libertine  course ;  they  soon  lose  their  liberty,  and  their 
passions  grow  impetuous  and  domineering.  So  that  what 
was  at  first  perhaps,  a  gentle  and  soothing  solicitation  to 
gain  our  consent,  becomes  by  degrees  a  prercmptory 
command,  which  can  neither  be  safely  complied  with, 
nor  resisted  with  ease.  We  are  at  ilrst  won  upon  by 
rtattery  and  falsliood,  but  afterwards  ruled  >yith  a  ty- 
rant's rod,  and  find  our  slavv^ry  to  be  l;o(h  unavoidable 


rATAl  TEXBEXCY  OF  LICENTIOUS  PLEASIBE.       i:»5 

and  intolerable.  And  thus  irregular  passions,  by  fre- 
quent indulgence,  establish  themselves  in  such  an  abso- 
lute dominion  in  the  soul,  that  nothing  but  the  poM'erfuJ 
operation  of  the  sacred  spirit,  can  ever  conquer  or  sub- 
due them.  "  Can  the  Ethiopian  eliange  his  skin  or  the 
leopard  his  spots  ?  then  may  ye  also,  that  are  accustomed 
to  do  evil,  learn  to  do  well."  And  ^vhat  do  these  cri- 
minal gratifications  give  us  in  exchange  for  our  liberty  T 
Do  they  ever  afford  that  satisfaction  wliich  ihcy  pro- 
mised ?  Docs  not  universal  experience  prove,  that  the 
<»bjects  which  raised  the  most  eager  and  impatient  ex- 
pectations, as  frequently  have  disappointed  them  ?  But 
the  next  airy  phantom  that  presented  itself  was  to  make 
amends  for  the  former  disappointment.  But  hov.'  often 
has  this  bubble  also  broken  when  the  experiment  was 
repeated?  Hov>^  often  has  the  expected  joy  vanished 
when  the  unhappy  devotees  to  pleasure  were  ready  to 
grasp  at  it  ?  And  now,  who  that  has  any  sentiments  truly 
becoming  his  rational  nature,  does  not  feel  his  heart 
glow  Avith  indignation  at  such  an  inglorious  bondage  ar. 
this,  for  which  there  is  nothing  given  in  return  but 
vexation,  disappointment  and  shame  ?  This  is  one  of  the 
fatal  consequences  of  a  life  of  licentious  pleasure. 

^,  Sensual  Pleasures  ai^  alxcaijs  aitenHcH  wUli  «na?ie/j/ 
071  d  j^abi  on  every  rccQllcction, 

Even  the  lawful  pleasures  of  sense  arc  so  Inadequate 
10  the  desires  of  an  immortal  soul,  and  so  ilceting  and 
transitory,  that  we  soon  disrelish  and  despise  what  lately 
we  eagerly  pursued,  and  look  back  with  contempt  or- 
indifference  on  what  we  vievred  in  prospect  wllli  deligln 
and  impatience.     But  criminal  pleasures  are  always  at* 


leiided  >vitli  remorse  and  shame,  until  Ave  hiivc  made 
such  fatal  advances  in  the  road  to  destruction,  that "  our 
consciences  arc  seared  as  with  an  hot  iron,"  and  the  voice 
of  reason  and  revelation  is  buried  in  the  tumult  of  dis- 
orderly passions  and  irregular  appetites.  For  it  is  ^visely 
ordered  hy  God,  for  the  advancement  of  virtue  and  re- 
ligion among  mankind,  that  shame  and  vexation  should 
be  necessarily  connected  with  the  practice  of  sin  and  a 
sense  of  guilt ;  so  that  no  man  can  live  in  open  rebellion 
to  tlie  laws  of  God,  without  feeling  at  certain  intervals, 
the  severe  remonstrances  of  a  condemning  conscience. 
And  this  alone  is  sufficient  to  embitter  all  the  joys  of 
life  and  to  fdl  us  with  uneasiness  and  terror,  whenever 
we  give  ourselves  an  opportunity  of  serious  recollection ; 
and  to  involve  ourselves  in  a  hurry  of  business  or  a  tire- 
some round  of  diversion  and  gaify,  is  but  a  fatal  and 
fruitless  expedient  to  silence  the  voice  of  conscience. — 
We  cannot  fly  from  ourselves.  This  indwelling  tormen- 
tor of  the  guilty  sinner,  always  accompanies  him.  Or 
if  he  should  be  so  unhappy  as  to  stifle  its  remonstrances 
for  a  season :  yet  it  will  one  day  awake  with  redoubled 
fury,  proportioned  to  the  soundness  and  duration  of  its 
sleep,  either  in  this  or  the  coming  world.  And  nothing 
but  the  long  sulTering,  patience  and  forbearance  of  G  od 
prevents  those,  who  go  on  in  a  course  of  sin,  from  fe'el- 
ing  the  severe  and  intolerable  reproaches  of  a  wonnded 
spirit,  which  arc  sufficient  to  make  them  a  terror  to 
themselves  and  to  ail  around  them  ;  and  to  force  them 
to  cry  out,  in  the  agony  and  bitterness  of  their  souls, 
with  Cain,  "  that  their  punishment  was  greater  than 
they  could  bear."  And  painful  as  the  review  of  crimi- 
nal indulgencics  must  be,  bow  many  abuse  the  patience 


FATAt  TENDENCY  OF  MCEKTIOUS  TLEASLRE.      157 

and  Diercy  of  God,  which  should  lead  them  to  repen- 
tance, and  eagerly  pursue  the  same  imposture  which  has 
often  imposed  upon  them,  and  which  has  been  as  often 
detected^by  tliem  ;  tliougli  in  direct  contradiction  to  the 
repeated  admonitions  of  their  best  friends,  to  their  own 
experience  and  conscience,  and  to  the  most  solemn  warn- 
ings of  God  in  his  word  and  providence.  But  this  is 
not  all : 

3.  An  addictedness  to  sensual  indulgendes  has  ordinarily 
a  destructive  injluence  upon  our  health. 

It  would  be  endless  to  enumerate  all  the  hazards  and 
accidents  to  which  an  eager  pursuit  of  pleasure  exposes 
those,  who  have  lost  the  government  of  themselves,  and 
have  given  the  reins  into  the  hands  of  their  passions  to 
carry  them  wherever  they  will,  at  ail  adventures .  Youth- 
ful passions  urge  and  stimulate  each  other,  and  prevent 
the  salutary  influence,  which  tender  seasons,  the  ad- 
monitions of  parents  and  friends,  the  precepts  of  the 
gospel,  or  our  own  good  resolutions  might  have,  to 
work  a  reformation.  Sensual  pleasures  have  attrac- 
tions fatally  successful  against  the  united  force  of  all 
these,  until  they  lead  us  on  from  one  stage  of  wicked- 
ness to  another;  nor  do  they  lose  their  force  and  pow- 
er before  they  have  shattered  the  constitution  and  de- 
stroyed the  healtli.  So  irresistible  are  their  delusive 
charms  when  imited  with  the  power  of  example,  number 
and  importunity,  that  unless  the  grace  of  God  deliver 
us  from  their  tyranny  they  soon  overbear  the  most  so- 
ber purposes;  although  universal  experience  proves 
that  they  are  followed  with  such  a  train  of  diseases,  as 


158      lATAI.  TENDENCY  OE  lICENTIOtJS  PXEA^TTEE. 

will  soon  bring  on  the  dissolution  of  the  clay-tabernacic. 
Thus  health,  that  most  invaiuablc  of  earthly  blessings, 
often  falls  a  sacrifice  to  lawless  pleasures.  AtS  Avhat 
more  properly  calls  for  our  indignation  and  pity;  or 
what  more  miserable  objects  can  we  behold,  than  per- 
sons, who  have  rendered  themselves  incapable  of  enjoy- 
ing those  pleasures  that  arc  rational  and  innocent,  pos- 
sessing the  iniquities  of  their  youth,  sinking  under  the 
weight  of  diseases,  which  they  have  brought  on  them- 
selves by  their  own  extravagance  and  debauchery,  and 
dying  martyrs  to  their  own  lusts  ? 

if.  An  open  course  of  sensuality  fixes  an  indeUhlc  re 
proach  upon  our  cliaracters. 

Bad  as  the  state  of  the  -^vorld  is,  vice  has  never  got 
the  ascendant  over  virtue,  so  far  as  to  be  accounted 
honorable  by  mankind.  The  good  and  virtuous  love 
and  esteem  tliose  that  act  agreeably  to  the  voice  of  rea- 
son and  revelation ;  and  they  are  secretly  esteemed  and 
reverenced  ])y  the  abandoned  and  profane.  The  care 
and  vigilance  wliich  the  wicked  use  in  order  to  conceal 
their  vices  from  the  eyes  of  mankind,  tlic  anxiety  which 
they  endure  for  fear  of  being  detected,  and  the  confu- 
sion and  shame  expressed  upon  the  discoveiy  of  their 
vices,  is  an  open  testimony  of  their  inward  esteem  of 
virtue  and  of  their  eon'^cloiisness  of  th^i  odious  nature 
and  deformity  of  criminal  gratifications  of  any  kind. 
None  have  desired  tlieir  vices  to  be  enrolled  amon^ 
their  titles  of  honor,  nor  would  be  wiiUng  to  be  cha- 
racterized by  them.  And  even  the  commonness  of  a 
viciou?;  practice  cannot  wholly  remove  the  just  odium 


TATAX  TEXDEXCY  OF  LICENTIOUS  PIEASISE.      19S 

which  it  deserves,  or  secure  the  sinners  memory  from 
reproach.  The  wise  man  observes  in  general  of  the 
wicked,  that  <•  their  names  shall  rot,"  and  particularly 
of  those  that  are  addicted  to  sensual  pleasures,  that  <<  a 
wound  and  dishonor  shall  they  get,  and  their  reproach 
shall  not  be  wiped  away."*  Thus,  a  life  of  licentious- 
ness and  debauchery  stains  our  charactei^,  entails  dis- 
grace and  reproach  on  our  names,  and  destroying  our 
reputation,  deprives  us  of  that  good  opinion  and  confi- 
dence of  others,  which  is  necessary  to  our  success  in 
any  calling  or  employment.  Which  brings  me  to  add, 
that, 

5.  A  life  of  sensual  pleasures  ruins  our  temporal  intei'' 
csts  in  the  warld. 

The  prosecution  of  lawless  pleasure  is  a  costly  thing, 
whicli  branches  itself  out  into  innumerable  expences,  by 
which  estates  gained  by  honest  industry  and  encreased 
hy  prudent  caconomy,  have  been  speedily  squandered. 
It  is  the  observation  of  the  royal  preacher,  that  ^»  the 
drunkard  and  glutton  shall  come  to  poverty ;"  and  that 
the  sensualist  <•  shall  be  brought  to  a  piece  of  bread." 
And  almost  every  day  presents  us  with  miserable  ob- 
jects reduced  by  their  own  extravagance  to  the  most 
deplorable  poverty  and  want.  So  that  it  is  no  wonder, 
to  hear  in  the  parable  that  the  young  prodigal  sooa 
wasted  his  substance  by  riotous  living.  Besides,  an  ad- 
dictedness  to  sensuality  naturally  produces  a  complica- 
tion of  other  vices,  which  have  a  natural  tendency  io 

*Pro,  VI,  33. 


160      ISATXL   TENDENCY  OF  IICENTIOUS  PLEASURE. 

ruin  the  profligate  sinner,  and  which  separately  are 
sufficient  to  reduce  him  to  tiie  lowest  degree  of  wretch- 
edness and  want ;  and  much  more  so,  when  they  come 
upon  him  with  united  violence,  like  an  armed  man. 
And  what  is  worse,  heing  still  unsatisfied,  they  cleave 
to  him  until  at  last  they  plunge  him  into  infamy  and 
i^ontempt,  or  perhaps  drive  him  headlong  into  some  des- 
perate measures,  which  bring  him  to  some  untimely 
end  or  f^ublic  punishment.  Besides,  the  prosecution  of 
criminal  pleasures  occasions  a  lamentable  waste  and 
havoc  of  our  precious  time,  which  was  given  us  for  the 
important  purposes  of  life,  and  the  infinitely  more  im- 
portant ones  of  eternity.  It  takes  off  our  attention 
from  our  principle  business  ;  fills  our  heads  and  hearts 
with  the  vain  amusements  of  life,  and  occasions  us  to 
lose  opportunities  of  usefulness,  which  others  improve, 
and  thereby  to  come  behind  thcni  in  every  valuable  at- 
tainment. And  we  may  farther  observe  under  this 
head,  that  the  just  providence  of  God  often  concurs  in 
heightening  the  misery  of  the  profligate  sinner,  and  in 
making  him  feel  the  bitter  fruits  of  his  extravagance 
and  riot.  It  is  a  righteous  thing  with  an  offended  God 
to  strip  such  of  the  common  blessings  which  they  abuse  ; 
and  to  bring  those  who  have  spent  their  substance  in 
riotous  living,  to  know  the  worth  of  those  mercies 
which  tliey  misimprove,  by  the  want  of  them,  and  many 
times  by  the  severe  necessity  of  begging  a  morsel  of 
bread.  Thus  we  hear,  that  a  famine  arose  in  the  land, 
when  the  prodigal  had  Avasted  his  substance,  to  heighten 
his  misery  by  cutting  off"  all  hope  of  supporting  himself, 
by  his  future  labor  or  by  the  charity  and  compassion  of 
others. 


FATAl  TElSfJENCY  OF  ilCENTIOUS  PLEASURE.      161 

But  what  is  worse  than  any  thing  that  has  yet  been 
jffientioned,  is, 

6.  That  a  predominant  love  of  sensual  pleasure  kills  tke 
soul,  as  to  a7i]f  valuahle  purpose  of  life,  and  effectualbj 
prevents  our  improvement  in  virtue  and  religion^ 

"Whosoever  considers  the  constitution  of  human  na- 
ture, must  soon  be  convinced  that  he  has  implanted  in 
him  a  principle  of  reason,  to  discern  the  nature  and  ten» 
dency  of  actions,  and  a  conscience,  which  approves  or 
condemns  every  action  which  we  perform,  as  it  is  agree- 
able or  repugnant  to  the  laws  of  God»  Now,  as  these 
were  evidently  designed  to  regulate  and  govern  the 
lower  passions  and  appetites  of  our  nature ;  the  conduct 
to  which  they  lead  is  briefly  this.  With  respect  to  God 
that  we  worship  and  serve  him  with  the  most  profound 
veneration  ;  the  sincere st  love  and  gratitude  ;  with  the 
most  stedfast  trust  and  confidence,  and  the  most  humble 
resignation  to  his  will ;  and  that  we  express  our  inward 
sentiments  and  dispositions  towards  him  in  proper  acts 
of  prayer  and  praise,  and  in  vigorous  endeavours  to  com- 
ply with  his  will  and  to  imitate  his  imitable  perfections* 
With  respect  to  mankind,  our  reason  and  conscience 
point  it  out,  as  our  indispensable  duty,  tliat  we  abstain 
from  all  injuries,  treat  every  man  according  to  the  strict 
rules  of  justice,  righteousness  and  equity,  and  according 
to  the  dictates  of  compassion  and  humanity :  that  vre 
cultivate  an  extensive  and  unconfined  love  and  benevo- 
lence for  them ;  and  that  as  we  are  members  of  society 
connected  together  by  the  divine  appointment  in  a  va- 
riety of  the  most  important  relations  for  ouf  mis^ual 


162      i'ATAL  TEISUENCI    Oi^  XICENTIOUS  PliEASUllS. 

happiness,  ^ve  should  endeavour  to  promote  the  public 
interests  of  the  community  and  nation  to  whieli  we  be- 
long, as  well  as  the  more  private  advantage  of  those 
that  ai-e  dependant  on  us,  or  nearly  related  to  us.  And 
with  regard  to  ourselves,  the  same  principles  teach  us, 
that  we  ought  to  enrich  our  minds  with  religion  and 
goodness  ;  that  we  should  endeavour  after  the  highest 
degrees  of  love  to  God  and  man  as  the  foundation  of  our 
greatest  perfection  and  truest  happiness ;  and  that  wc 
desire  and  use  all  external  benefits  with  a  reference  to 
this  great  end  of  our  being,  and  thus  make  them  subser- 
vient to  our  progress  in  the  spiritual  life.  This  is  the 
conduct  which  our  reason,  and  which  the  revelation  of 
the  divine  will  requires  of  us  ;  if  we  would  obtain  the  ap- 
probation of  pur  own  minds,  or  of  the  supreme  judge  of 
the  universe.  Now,  from  this  we  can  easily  see  the  in- 
consistency of  a  course  of  licentious  pleasure,  with  a 
sound  and  vigorous  state  of  mind,  with  our  principal 
business,  and  truest  happiness  as  men  and  christians. 
For  when  the  higher  powers  of  the  soul  are  degraded, 
and  passion  and  appetite  assume  the  prerogative  of  being 
guides  of  life,  ancj  are  grown  strong  enough  to  check 
and  controul  the  superior  faculties  of  the  mind^  we  are 
said  in  scripture  to  be  *' dead  in  trespasses  and  sins,*' 
lo  be  "  the  servants  of  sin,  and  to  be  held  in  the  most 
shameful  captivity  to  the  law  of  sin  and  death."  For 
nothing  brings  greater  desolation  into  the  mind,  or  more 
effectually  extinguishes  all  the  principles  of  the  spiritu- 
al and  divine  life  in  us,  than  an  habit  of  gross  debauch- 
ery and  a  course  of  unbounded  lawless  pleasure.  How 
is  it  possible  that  the  love  of  God,  and  those  other  sub- 
lime affijclions^  which  we  are  to  exertisc  towards  the 


TATA!  TENDENCY  OE  lilCEXTIOUS  PIEASUHE.      163 

most  excellent  and  adorable  being,  should  dwell  in  a  sonl 
sunk  under  the  power  of  sensual  desires  and  gratifica- 
tions ?    As  soon  may  light  and  darkness  agree  together, 
or  a  fountain  send  forth  at  the  same  place  sweet  water 
and  bitter,  as  that  dispositions  of  so  contrary  a  nature 
should  be  prevailingly  found  in  the  same  subject.     And 
as  to  the  offices,  which  we  owe  to  society  ,•  how  can  thai 
man  be  capable  of  serving  the  public  with  any  punctu- 
ality, whose  ruling  passions  all  terminate  on  pleasinj^' 
himself,  with  sensual  gratifications;  and  who  may  easily 
be  diverted  from  an  employment,  in  which  he  could  re- 
ceive but  little  satisfaction.     And  moreover,  as  we  have 
already  seen,  that  a  riotous  and  luxurious  method  of  life 
tends  to  destroy  the  most  opulent  fortunes  ;  he  may,  of 
consequence,  reduce  himself  by  his  extravagance,  to 
such  circumstances,  as  will  put  it  out  of  his  power  to 
be  as  beneficial  to  the  public,  as  he  might  have  been  ; 
and  sometimes  to  such  circumstances,  as  will  dispose 
him  to  neglect  not  only  the  ollices  of  charity  and  be- 
nevolence, but  also  of  justice  and  equity.      And  as  to 
the  improvement  of  our  minds  in  religion  and  virtue,  it 
is  certain  that  nothing  can  be  a  greater  hinderance  to 
this  than  a  voluptuous  dissolute  course  of  life.     For  it 
suppresses  and  stifles  every  thing  that  is  generous  and 
noble  in  our  natures,  fills  us  with  the  meanest  notions 
and  views  of  things,  sinks  us  into  the  most  abject  slavery, 
deprives  us  of  the  most  exalted  and  durable  pleasures, 
and  in  their  stead  affords  only  painful  pleasures,  that 
last  but  for  a  moment.      It  cramps  and  destroys  those 
affections  and  powers,  which  alone  make  us  capable  of 
enjoying  the  most  substantial  pleasures,  and  exalts  those 
desires  and  passions  to  tlie  throne,  wJjich  thereby  be-. 


I6i      I'ATAI,  TENDENCY  OF  LItENTlOUS  TiiE ASllJE. 

come  our  greatest  ignominy  and  rcproaeli  and  the  source 
of  unspeakable  misery  to  us.  The  amiable  graces  of 
meekness,  humility,  benevolence,  a  generous  contempt 
of  the  world,  an  ardent  love  to  God  and  man,  an  uni- 
form desire  of  being  and  doing  good,  and  of  advancing 
in  every  branch  of  the  christian  character,  are  not 
likely  to  flourish  in  a  soul  immersed  in  sensuality  and 
sin.  Our  moral  and  intellectual  powers  cannot  expand 
and  gather  strength  but  hj  repeated  exercise  and  ap- 
plication to  such  subjects  as  are  adapted  to  enlarge  the 
luind,  and  by  avoiding  every  thing  of  a  contrary  tenden- 
cy. And  surely  grovelling  in  sensual  pleasures  must 
effectually  frustrate  this  most  important  end  of  life  ? 
There  is  great  need  of  watchfulness  and  care,  lest  we 
be  defiled  by  our  necessary  intercourse  with  sensible 
objects,  while  we  are  passing  through  this  ensnaring 
world ;  and  how  much  more  should  we  abstain  from  all 
fleshly  lusts  that  Avar  against  the  soul?  It  is  retire- 
ment meditation  and  contemplation  on  spiritual  and  di- 
vine subjects,  and  especially,  frequent  converse  with  the 
father  of  our  spirits,  that  qualifies  us  for  the  sublime 
and  refmed  employments  and  delights  for  which  we 
were  originally  designed,  and  after  v^hich  it  is  our  honor 
to  be  constantly  aspiring. 

Now  from  such  a  vievr  of  Uih  fatal  perversion  of  the 
noble  powers  and  faculties  of  the  soul,  occasioned  by  a 
life  of  licentious  pleasure,  and  of  its  lamentable  tenden- 
cy to  hinder  our  improvement  in  those  graces  and  vir- 
tues, which  are  our  highest  ornament  and  happiness, 
and  which  make  us  a  comfort  and  blessing  to  those 
wit)i  whom  we  are  connected ;   have  we  not  reason  to 


FATAL  TENDENCY  OF  I^ICENTIOrs  ri.EASrRE.       165 

eoiielude,  that  those  that  live  in  sensual  pleasures  <<  are 
dead,  wiiile  they  live ;"  dead  to  all  the  valuable  pui'po- 
ses  of  living  ?  Our  Saviour  has  given  us  a  very  lively 
representation  of  the  fatal  tendency  of  a  life  of  immode- 
rate pleasure  to  wound  and  destroy  the  soul,  in  his  pa- 
rable of  the  prodigal ;  who  by  abandoning  himself  to  riot 
and  debauchery  soon  lost  the  heart  and  understanding 
of  a  man,  and  brought  himself  into  the  most  miserable 
state,  in  which  human  nature  can  here  be  involved. 
And  our  Lord  speaking  of  his  recovery  from  this  deplo- 
rable condition,  represented  it  under  the  idea  of  a  spi- 
ritual resurrection ;  "He  was  dead,  and  is  alive;  he 
was  lost,  and  is  found.'^ 

These  are  some  of  the  woeful  fruits  of  a  life  of  licen- 
tiousness and  sensuality,  and  the  fatal  consequences  of 
it  to  our  liberty,  comfort,  health,  characters,  interest  and 
usefulness  to  ourselves  and  others ;  all  which  it  evidently 
tends  to  destroy.  And  these  are  such,  as  are  of  them- 
selves sufficient  to  alarm  our  fears,  and  to  engage  us  to 
avoid  it  with  the  most  sedulous  care.  But  all  these 
taken  together,  grievous  and  distressing  as  they  may 
be,  are  but  slight  inconveniences  when  compared  with 
that  intolerable  anguish  and  misery,  whicii  awaits  the 
unhappy  deluded  sensualist  in  the  world  to  come.  For 
^'  we  were  born  for  eternity ;"  and  it  is  in  this  state, 
that  our  souls  must  be  trained  up  for  heaven  and  puri- 
fied from  all  uncleanliness,  before  we  can  be  prepared 
for  it.  Therefore,  tliose  that  are  sunk  in  sensuality, 
having  no  relish  for  the  pure  and  unmixed  delights  and 
pleasures  of  heaven,  can  never  expect  to  enter  there, 
but  must  hear  that  awful  sentence  prononnced  upon  them , 


166       FATAi  TE]NDli^CY   OF  JLICENTIOUS  PLEASURE. 

^'  depart  from  me  ye  cursed  into  CAerlasting  burnings, 
prepared  for  the  devil  and  his  angels."  There  they  must 
rea])  that  everlasting  harvest  of  shame  and  anguish,  the 
seeds  of  which  they  have  sown  in  this  life :  there  they 
must  feel  the  severe  reflections  of  an  accusing  condemn- 
ing conscience,  and  the  "  gnawings  of  that  worm,  that 
never  dies :"  there  they  must  reflect  with  horror  and 
despair  upon  their  past  extravagance  and  folly :  there 
they  must  associate  with  tortured  devils  and  damned 
spirits,  for  whom  they  have  rendered  themselves  fit 
companions :  there  their  enraged  desires  and  passions 
must  forever  torment  them,  being  deprived  of  every  ob- 
ject that  could  gratify  them  :  and  there  they  must  be 
tormented  in  those  unquenchable  flames,  which  their 
impure  desires  have  kindled  on  earth,  without  so  much  as 
one  drop  of  water  to  cool  their  scorched  tongues.  This 
is  beyond  all  perad venture,  the  certain  issue  of  a  life  of 
sensual  pleasure  persisted  in  without  reformation. 

APPLICATION. 

1.  Jlnd  what  now  remains,  but  iliat  wc  slwiild  all  he  per- 
suaded to  avoid  and  guard  against  all  criminal  grey- 
tifications  of  every  iiuid. 

And,  my  young  friend^,  let  me  beseech  and  entreat 
you,  in  the  name  of  the  I^ord  Jessus,  who  died  for  your 
precious  and  immorli)!  souls,  to  guard  against  such  a 
dangcrons  course  with  the  greatest  solicitude.  He  well 
knew  the  av*ful  misery  in  which  it  would  involve  you  in 
time  and  through  eternity,  when  he  submitted  to  the 
Qvcrwhelming  agonies  of  the  cross,  to  redeem  you  from 
a  vain  conversation  and  the  t;5Tanny  of  ungoverned  pas- 
sions and  appetites,  and  <•  to  purify  j'ou  to  himself  a  pe- 


FATiX  TENDENCY  OF  LICENTIOUS  PLEASURE.      167 

euliar  people  zealous  of  good  works."  And  can  you 
bear  the  thoughts  of  doing  every  thing  in  your  power  to 
frustrate  so  benevolent,  and  to  you  so  advantageous,  a 
design  ?  Could  you  thus  requite  the  dying  groans  of  the 
friend  of  mankind,  the  Lord  of  glory  ?  You  have  a  strong 
relish  and  an  insatiable  desire  for  pleasures;  and  why 
can  you  not  pursue  those  that  are  substantial;  those 
that  would  exalt  you  and  do  you  honor ;  those  that  are 
worthy  of  the  pursuit  of  immortal  beings;  those  that 
will  endure  when  every  earthly  comfort  is  gone ;  those 
that  >vill  be  continually  enereasing  through  the  bound- 
less ages  of  eternity  ?  Is  it  not  more  preferable  to  choose 
that  course  of  life,  which  will  make  you  comforts  to 
your  parents  and  relatives ;  honored  and  beloved  by  all 
good  men ;  blessings  to  the  society  in  which  you  live ; 
approved  by  your  God  and  judge,  and  ineoneeivably 
happy  in  his  presence  forever ;  than  by  a  life  of  sensua- 
lity, to  enslave  yourselves  to  the  vilest  passions ;  to  ruin 
your  health  and  reputations ;  to  liecome  curses  and 
plagues  to  mankind  ;  hated  and  despised  while  ypu  live ; 
and  when  you  die,  be  condemned  to  take  up  your  habi- 
tations in  everlasting  burnings  ?  O  !  be  persuaded  fre- 
quently to  consider,  that  you  are  more  exposed  to  temp- 
tations from  this  quarter,  than  those  of  more  advanced 
age  ;  and  let  not  that  formidable  phantom,  custom  or 
fashion,  frighten  you  out  of  your  reason  and  th©  best 
principles  of  your  religious  education.  Look  on  those 
Avho  would  solicit  you  to  join  with  them  in  such  base 
and  unmanly  practices,  as  acting  the  part  of  the  great 
enemy  of  God  and  man,  who  lies  in  wait  for  your  pre- 
cious souls.  Frequently  consider,  that  a  few  years  will 
alter  your  judgments   of  these  jileasures,  that  arc  so 


168      ]&ATA1,    TEJ^DENCT  OP  1.ICBNTI0US  PtEASUKE. 

highly  valued  and  so  eagerly  pursued  by  those  that  have 
given  up  themselves  to  vice  and  extravagance.  Fre- 
quently think  with  yourselves,  the  sorry  exchange  you 
would  get  for  the  ravishing  joys  of  eternity,  and  the 
rivers  of  pleasure  that  flow  from  the  throne  of  God  5 
and  live  daily  under  the  habitual  impression  of  this 
thought,  "  that  the  eyes  of  an  holy  God  are  ever  on  you, 
and  that  he  will  one  day  call  you  to  give  an  account  for 
all  the  deeds  done  in  thje  body."  And  lastly,  pray  to 
him  daily,  that  he  would  guide  you  through  the  slippery 
paths  of  youth,  and  preserve  you  to  his  heavenly  king- 
dom, 

2.  And  as  for  you,  my  friends,  who  are  advanced  in 
years,  I  trust  that  you  have  tasted  so  much  of  the  plea- 
sures of  religion,  that  when  you  recollect  the  divine  enter- 
tainments of  retired  hours,  of  solenm  ordinances,  and 
sacramental  transactions,  you  feel  a  sacred  indifference 
to  the  fleeting  and  unsatisfactory  enjoyments  of  this 
world,  an  utter  abhorrence  of  carnal  pleasures,  and  a 
tender  compassion  and  pity  for  those  unhappy  mortals, 
who  are  dead  in  sin  and  the  servants  of  corruption. — 
And  let  us  all  aspire  more  earnestly  after  those  sublime 
and  unspeakable  joys  that  are  at  the  right  hand  of  God^ 
and  let  the  enlivening  prospect  animate  us  to  bear  the 
burdens  of  mortality  with  patience  and  resignation,  and 
quicken  and  encourage  us  in  our  preparation  for  the 
inheritance  with  the  saints  in  light. 


SERMON  IX. 

THE  PROSPERITY  OF  FOOLS,  THEIR  DES- 
TRUCTION. 


PKO.  I,  S2, 

The  prosperity  of  fools  shall  destroy  them. 

The  primary  design  of  God,  in  his  rich  and  gracious 
blessings  conferred  upon  us,  is  to  engage  our  supreme 
love  and  affection  for  himself,  and  to  constrain  us  to 
serve  him  "  with  a  perfect  heart  and  a  willing  mind.'^ 
Hence,  the  apostle  Paul  says:^  "the  goodness  of  the 
Lord  leadeth  to  repentance ;"  as  it  is  the  most  natural 
consequence  that  can  be  drawn  from  the  divine  clemency 
and  bounty.  Thus  the  Lord  draws  us  «  w  ith  the  chords 
of  love  and  the  bands  of  a  man."  The  mercies  of  God 
should  melt  the  human  heart  into  an  humble  penitent 
frame  for  sin  and  a  sincere  and  speedy  resolution  to  return 
to  him,  from  whom  we  have  revolted,  and  who  is  hereby 
declaring  that  he  is  ready  and  willing  graciously  to  re- 
ceive us.  But  it  is  melancholy  to  observe,  how  many  Aviek* 
cdly  abuse  the  divine  goodness,  and  pervert  his  rich  and 
unmerited  blessings  to  the  contrary  purposes  of  "encour- 
aging themselves  in  a  bold  and  impious  neglect  of  God. 
and  in  an  ungrateful  rebellion  against  Ins  throne  and 

*Rom.  II,  4, 


170    THE  FKOSrEKlTl  OF  FOOLS,  THElll  DESTKUCTIOX. 

government.  "While  prosperity  presents  innumerable 
pleasing  and  attractive  scenes  to  the  carnal  mind,  the 
thoughtless  sinner  is  captivated  with  the  gay  delusion ; 
the  voice  ot*  conscience  is  silenced,  and  he  has  neither 
time  nor  inclination  to  attend  to  the  affairs  of  his  soul 
and  eternity.  Thus  pinners  abuse  the  divine  mercies  to 
pride  and  vanity,  to  idleness  and  luxury ;  are  hardened 
in  impenitence,  and  grow  regardless  of  the  divine  dis- 
pleasure, until  death  puts  a  period  to  their  seasons  of 
grace. — Others,  who  are  not  sunk  into  such  a  deep  and 
dangerous  insensibility,  yet  arc  intoxicated  with  the 
good  things  of  this  world,  which  insensibly  draw  off 
their  attention  from  the  concerns  of  anotlier  world. 
Tliey  overvalue  worldly  comforts,  and  please  themselves 
with  an  imaginary  happiness  in  them,  until  their  hearts 
arc  at  last  alienated  from  the  adorable  God,  the  only 
source  of  happiness  to  a  rational  creature.  Instead  of 
delighting  in  the  favor  of  God,  and  the  communications 
of  his  love,  they  place  their  supreme  happiness  in  the 
enjoyments  of  time  and  sense ;  which  is  a  melancholy 
symptom  of  an  unrenewed,  unsanctified  soul,  and  a 
doleful  presage  of  eternal  ruin. — Others  again,  being 
surrounded  with  riches  and  honors,  power  aaid  influence, 
forget  that  they  were  not  made  only  for  themselves, 
and  that  they  were  entrusted  with  these  advantages  for 
the  benefit  of  otliers  ;  and  therefore,  instead  of  being 
rich  in  good  works,  are  barren  and  unfruitful  in  the 
service  of  God  and  their  generation  ;  ungrateful  to  God 
and  unprofitable  to  men. — And  otiiers,  instead  of  em- 
ploying their  prosperity  and  power  for  the  glory  of  that 
God,  who  bestows  these  blessings  upon  them,  and  for 
the  advantage  of  those,  with  whom  they  are  connected. 


THE  PROSPERITY  OF  FOOLS,  TKEIH  DESTRUCTION.    ±7 i 

are  improving  these  talents  for  the  hurt  and  oppression 
of  their  fellow  men,  whom  it  would  be  their  glory  and 
honor,  as  well  as  it  is  their  duty  to  relieve  and  support. 
Thus  the  unsanetified  prosperity  of  foolish  sinners,  is 
perverted  to  their  ruin.  Although  prosperity  may  be 
improved  for  the  most  valuable  pjirposes  of  living  both 
in  this  and  the  coming  world,,  yet  through  the  corrup 
lion  of  their  hearts,  it  becomes  one  of  the  greatest  ob- 
stacles to  the  conversion  and  reformation  of  sinners,  and 
one  of  the  most  dangerous  engines  in  the  hands  of  our 
great  enemy,  for  the  destruction  of  immortal  souls. 
Thus  '•  the  prosperity  of  fools  shall  destroy  them,"  not 
from  any  thing  that  is  in  prosperity,  when  rightly  im- 
proved, but  from  the  abuse  of  it.  As  Ave  shall  have  an 
opportunity  of  shewing  more  fully,  when  we  shall  con 
sider, 

I.  How  abused  prosperity  tends  to  destroy  the  "wicked. 

II.  The  certainty  and  dreadfulness  of  their  destruction 

I.  How  abused  prosperity  tends  to  destroy  the  wicked. 

1.  Abused  prosperity  leads  the  carnal  unsanetified  heari 
to  a  careless  disregard  and  neglect  of  Gad. 

The  world  with  its  desirable  and  pleasing  thing^^ 
gaining  the  fall  possession  of  the  hearts  of  men,  ba- 
nishes  all  serious  thoughts  and  warm  alieetions  towards 
God.  It  is  more  especially  the  character  of  the  men  of 
this  world,  in  their  prosperity,  that  <*  God  is  not  in  all 
their  thoughts,"     Their  prosperity,  which  shoidd  lead 


172    THE  f aoaPEHITY  OF  TOOlS,  THEIR  DES TKUtTlON. 

them  to  a  thankful  acknowledgment  of  that  bountiful 
hand^  from  which  all  their  mercies  flow,  often  tempts 
them  to  an  impious  disbelief  or  disregard  of  his  provi- 
dence, and  swells  them  with  pride  and  confidence  in 
their  worldly  enjoyments.  Nebuchadnezzar  transported 
with  a  flush  of  vain-glorious  joy  at  the  view  of  his  mag- 
nificent buildings,  breaks  out  in  these  lofty  and  insolent 
expressions  :=^  ^<Is  not  this  great  Babylon,  that  I  have 
built  for  the  house  of  the  kingdom,  by  the  might  of  my 
^ower,  and  for  the  honor  of  my  majesty?'*     It  was 
charged  upon  the  prince  of  Tyre,  "  that  his  heart  w  as 
lifted  up  because  of  his  riches."f      The  carnal  heart, 
in  the  midst  of  a  full  fruition  of  this  world's  goods,  is 
apt  to  ascribe  every  success  to  human  contrivance  and 
endeavours,  without  any  grateful  acknowledgment  of 
the  divine  liberality  and  beneficence.      And  hence,  an 
eminent  saint  prayed,  "  give  me  not  riches,  lest  I  be  full 
and  deny  thee,  and  say,  who  is  the  Lord  ?":j:  And  it  was 
the  advice  of  Moses  to  the  people  of  Israel,  when  they 
should  be  possessed  of  the  promised  land,  not  to  forget 
the  Lord  their  God.  <^«  When  the  Lord  thy  God  shall  have 
brought  thee  into  the  land,  which  he  sware  ilnto  thy 
fathers,  Abraham,  Isaac  and  Jacob,  to  give  thee  great 
and  goodly  cities  which  thou  buildedst  not,  and  houses 
full  of  good  things,  wliicli  thou  filledst  not,  and  wells 
digged,  which  thou  diggedst  not,  vineyards  and  olive- 
trees,  which  thou  plantedst  not ;  when  thou  shalt  have 
eaten  and  be  full ;  then  bcA\are,  lest  thou  forget  the 
Jjord,  who  brought  thee  out  of  the  land  of  Egypt,  from 

*Dan.  IV,  30.  tEzek,  xxviii,  5, 

|Prov.  XXX,  9. 


THE  PROSPERITY  OF  FOOLS,  THEIR  DESTRUCTIOX.    ±7o 

llic  house  of  bondage."*  Tliis  caution  given  in  sucL 
circumstances,  strongly  intimates,  that  there  is  a  sinful 
disposition  in  the  carnal  heart,  to  neglect  God  in  the 
midst  of  affluence  and  prosperity.  And  there  are  not  me- 
lancholy instances  wanting  of  persons,  whose  superiority 
of  rank  and  elevation  of  station  give  them  many  ad- 
Vantages  above  others,  and  who,  notwithstanding,  arc 
the  most  remiss  in  the  duties  of  religion,  and  most  in- 
different to  all  the  obligations  of  Christianity.  They 
seem  to  look  upon  themselves  too  great  to  be  good,  and 
so  higli,  that  religion  itself  is  beloAV  them.  Because  of 
their  dignity,  power  and  opulence,  they  seem  to  claim 
an  immunity  from  the  common  obligations  of  religion, 
and  an  exemption  from  those  rules  of  righteousness,  to 
which  others  are  bound  to  submit ;  little  considering, 
that  with  regard  to  the  affairs  of  their  souls  and  of  ano- 
ther world,  they  stand  upon  the  same  level  with  the 
poorest ;  and  that  all  their  w  ealth  and  grandeur  will 
avail  them  nothing  when  they  shall  be  judged  by  him. 
who  is  no  respecter  of  persons.  Hence  the  apostle  ex- 
horts the  rich  in  this  w  orld,  "  not  to  trust  in  uncertain 
riches,  but  in  the  lining  God :"  which  farther  shews, 
how  apt  we  are  in  our  prosperity,  to  depend  upon  riches 
for  reputation,  protection,  and  the  provision  of  necessa- 
ries and  comforts,  to  the  neglect  of  God,  the  author  of 
every  good  and  perfect  gift.  Notwithstanding  the  evi- 
dent instability  of  all  mortal  things,  and  their  insuffi- 
ciency to  support  or  satisfy  an  immortal  spirit,  many 
make  gold,  their  trust  and  their  God,  and  "  say  unto 
fine  gold,  thou  art  our  confidence.*'!      Prosperity  Inlls 

*Deiit.  VI,  10,  1 1 .  Mob.  xxxT,  M. 


174*   THE  PBOSPEKITY  OF  FOOlS,  THEIR  DESTRUCTION. 

sinners  into  a  carnal  security  and  hardens  Ihera  against 
the  appreliensions  of  the  di\inc  displeasure.  Because 
"  they  hare  no  changes,  therefore  they  fear  not  God."^^ 
They  arc  as  secure  and  fearless,  as  if  the  tenor  of  their 
prosperity  were  invariable,  and  no  evil  could  disturb  it ; 
or  at  least,  they  put  the  evil  day  far  olT,  and  with  the 
profane  scoffers  of  old,  mentioned  by  the  prophet,  they 
say,  *^  the  vision  he  sees  is  for  many  days  to  come,  and 
he  prophesies  of  times  afar  off."  And  thus  Avhen  the 
fear  of  God  is  extinguished  in  the  soul,  the  divine  pre- 
cepts and  threatenings  are  disregarded ;  and  like  Jes- 
hurun  or  the  rebellious  Israelites,  they,  "  waxing  fat," 
and  abounding  in  the  good  things  of  this  Avorld,  "  kick 
against  God,"  grow  intractable  and  refractory  to  the 
divine  commands,  and  "  lightly  esteem  the  rock  of  their 
salvation."!  Thus  prosperity  often  leads  the  thought- 
less sinner  to  an  ungrateful  neglect  of  God,  and  an  im- 
pious rebellion  against  the  throne  and  dignity  of  heaven. 

2.  Sinners  often  abuse  their  prosjicrity,  so  as  thereby  to 
render  the  ordinary  means  of  salvation  ineffectual  for 
their  conversion. 

The  holy  spirit  can  undoubtedly,  without  the  instru- 
mentality of  tlic  word,  so  enlighten  the  mind  and  influ 
cnce  the  Avil!  and  aiTections,  that  the  sinner  shall  be 
converted  from  the  error  of  his  ways.  And  we  have  in 
scripture  some  instances  recorded,  in  which  the  spirit  of 
grace  has  displayed  his  saving  power  in  the  immediate, 
conversion  of  sinners,  who  were  so  far  from  being  in  the 

*Ps.  Lv,  19.  tDeut.  XXXII,  15. 


THE  PKOSPERITT  OF  lOOXS,  THEIK  IlESTRTJCTIOBT.    175 

appointed  way  to  salvation,  that  they  were  posting  on  in 
the  full  career  of  wickedness.  But  God  has  appointed  the 
reading  and  preaeliing  of  his  word  as  the  ordinary  means 
which  he  will  bless  for  the  reformation  of  sinners ;  and 
hence  the  gospel  is  said  to  be  <^  the  power  of  God  to 
the  salvation  of  them  that  believe."  But  unsanctified 
prosperity  renders  it  ineffectual  for  this  purpose.  Hence 
the  apostle,  under  the  conduct  of  inspiration,  observes, 
"  that  not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called  ;"*  which  is  explain- 
ed by  what  another  apostle  says:  "Hath  not  Godcho 
sen  the  poor  of  this  w  orld  rich  in  faith,  and  heirs  of  the 
kingdom  which  he  hath  promised  to  them  that  love 
him.f  And  our  Saviour  himself  assures  us,  that  "  it 
is  easier  for  a  Camel  to  pass  through  the  eye  of  a 
needle,  than  for  a  rich  man,  "  that  trusteth  in  his  riches, 
to  enter  into  the  kingdom  of  heaven ;"  which  shew^  that 
the  riches  and  prosperity  of  sinners,  expose  tlicm  to 
some  peculiar  and  dangerous  snares.  And  the  reason 
is,  because  pride,  an  unteachable  temper,  and  the  cares 
of  the  world,  which  are  too  often  the  attendants  on  pros- 
perity, are  diametrically  opposite  to  tliat  meekness,  hu- 
mility, and  consideration,  which  are  necessary  for  the 
gospel's  reception  and  efficacy  on  the  heart.  We  are 
directed  to  "  lay  aside  all  filthiness,  superfluity  of  naugh- 
tiness, and  with  meekness  to  receive  the  ingrafted  word, 
that  is  able  to  save  our  souls.*'  A  serious  humble  sense 
of  cur  want  of  divine  grace,  together  with  an  earnest 
desire  to  receive  it,  must  be  found  in  those,  who  can  ra- 
donally  expect  the  divine  blessing  to  attend  his  word^ 

*  l.Cor.  I,  26.  -  Jara.iT,  .^. 


176    THE  PROSPERITY  or  POOLS,  THEIR  DESTRUCTI<)]?f. 

For  "  he  fills  the  hungry  with  good  things,  while  he 
sends  the  rich  empty  away  ;"  and  "  gives  grace  to  the 
humble,  while  he  resisteth  the  proud."  And  the  pros- 
perity of  sinners  is  often  abused,  for  the  fatal  purpose 
of  encouraging  them  in  unbelief,  and  a  contemptuous 
disregard  of  divine  truths  5*  so  that  tlie  word  preached 
<<  does  not  profit  them,  not  being  mixed  with  faith  in 
them  that  hear  it."  Let  eternal  things  be  represented 
with  the  clearest  evidence  of  reason  and  enforced  with 
the  warmest  affection ;  let  the  glories  of  the  heavenly 
world  be  painted  in  the  most  engaging  and  attractive 
colours,  or  the  threatnings  of  the  law  and  gospel  be  de- 
nounced in  all  their  terror :  yet  they  have  no  efficacy 
on  the  prosperous  sinner,  who  treats  them  all  as  vain 
imaginations.  And  we  find  that  this  temper  directly 
leads  to  the  forsaking  of  the  house  of  God,  and  the  as- 
sembling of  ourselves  together ;  which  sets  man  at  a 
still  greater  distance  from  a  reformation,  as  it  puts  them 
out  of  the  appointed  way  of  recovery :  so  that  it  is  iix~ 
deed  a  miracle  of  divine  grace,  if  ever  the  prosperous 
sinner  is  recovered  from  the  error  of  his  ways,  while  he 
slights  and  neglects  the  ordinances  of  the  gospel.  But 
if  he  attends  upon  the  word  preached  and  read,  yet  if 
the  impressions,  that  are  at  any  time  made  upon  his 
heart,  are  not  cherished  and  kept  alive  by  serious  and 
frequent  meditations,  they  will  soon  wear  off;  and  the 
prosperity  of  the  sinner,  which  is  usually  attended  with 
a  multiplicity  and  hurry  of  worldly  business,  or  worldly 
amusements  at  least,  has  a  dangerous  tendency  to  erase 
all  these  divine  impressions.  And  thus  the  voice  of  con- 
science and  the  suggestions  of  the  !ioly  spirit,  are  stifled 
and  disregarded  -,  and  at  length  the  spirit  of  grace  ceases 


THE  PEOSPEEITY  OF  POOXS,  THEIR  DESTRUCTION.    177 

to  be  a  monitor  to  those  who  continue  to  resist  his  mo- 
tions and  counsels,  and  ungratefully  rebel  against  hini ; 
and  then  nothing  remains,  but  the  sinner  must  daily  grow 
more  hardened  in  sin,  until  his  conversion  becomes  ex- 
tremely difficult  and  almost  hopeless.  Thus  prosperity 
is  often  abused  by  sinners,  so  that  the  means  of  grace 
are  rendered  ineJBTectual  for  their  conversion  and  refor- 
mation. 

3.  Frosperity  is  dangerous  and  fatal  to  many,  as  they 
are  thereby  greatly  exposed  to  the  temptations  of  Satan, 
which  they  are  not  careful  to  discover,  and  resist  and 
conquer. 

It  is  happy  for  many,  that  the  means  of  gratifying 
their  sensual  and  carnal  appetites  lie  out  of  their  power. 
For  where  the  materials  for  exciting  and  inflaming  the 
passions  and  appetites  are  ready  at  hand,  Satan,  the  god 
of  this  world,  is  diligent  in  employing  his  infernal  skill 
and  experience,  in  preparing  them  in  the  most  alluring 
manner,  to  captivate  the  affections,  until  he  has  esta- 
blished his  dominion  in  the  heart.  And  his  power  and 
art,  whereby  he  tyrannizes  over  the  children  of  disobe- 
dience, lies  principally  in  the  spacious  representations 
and  fallacious  promises  of  happiness  from  tlie  enjoyment 
of  worldly  things.  Some  of  his  temptations  are  to  crimes 
of  so  black  a  complexion  and  so  horrid  a  nature,  that  the 
soul  starts  back  and  shudders  at  the  thought ;  and  the 
tempter  cannot  succeed  until  by  other  temptations,  that 
are  more  agreeable  to  the  sensual  and  carnal  affections, 
he  leads  them  captive  at  his  ^y\\\,  from  one  stage  of  wick- 
edness to  another :  and  thus  thev  are  at  last  easilv  over- 

Z 


186    THE  PROSrERITY  GF  FOOLS,  THEIE  1)ESTRUCTI©N. 

and  many  servile  spirits  arc  base  eiiougli  to  encourage 
their  superiors  in  their  vices,  by  representing  the  mere 
sliadows  of  virtue  as  substantial  virtues  ;  and  palliating 
tlie  delbrmitj  of  vice  under  honorable  names.  Thus 
their  sordid  penury  and  eovetousness  is  termed  frnga- 
lity,  and  a  commendable  care  of  their  families  and 
friends ;  their  revelling  and  intemperance  is  called  good 
nature  and  fellowship ;  their  lewdness  and  debauchery, 
gallantry  and  politeness ;  their  extravagance,  genero- 
sity and  liberality  :  The  deformity  of  their  ambition  and 
envy  is  covered  under  the  respectable  name  of  patrio- 
tism and  public  spirit,  wliile  their  profaneness  is  stikd 
pleasantry,  and  their  infidelity,  free-thinking.  The  con- 
versation of  such  under  agents  to  the  great  enemy  of 
our  souls,  must  be  extremely  dangerous  and  corrupting ; 
and  thus  sinners  are  often  destroyed  by  their  prosperity. 

5.  The  prosperity  of  sinners  shall  destroy  them,  when  IJiey 
neglect  or  abuse  the  opportunities  of  usefulness  which 
it  j)uts  into  their  hands. 

Every  worldly  advantage  which  God  bestows  upon 
us,  is  a  talent  committed  to  our  trust  for  the  benefit  of 
ourselves  and  others ;  and  we  must  give  an  account  of 
our  improvement  of  it  at  his  bar  :  As  we  Averc  not  born 
for  ourselves  alone,  but  also  for  others,  whenever  we 
have  the  power  or  opportunity  of  doing  good,  that  cir- 
cumstance is  the  voice  of  God  to  us  to  improve  it,  in 
acts  of  beneficence  ;  encouraging  merit,  protecting  op- 
pressed innocence,  establishing  right  and  jnstice,  diifu- 
sing  happiness  around  us,  and  contributing  to  the  tem- 
poral or  eternal  welfare  of  mankind  in  any  other  way. 


THEPROSPERITY  OF  FOOLS,  THEIR  DESTRrCTlON.    181 

as  far  as  our  influence  shall  extend ;  and  whenever  we 
neglect  to  improve  our  prosperity  and  the  divine  bounty 
towards  us ;  for  these  and  such  like  laudable  and  benevo- 
lent purposes,  we  evidently  contradict  the  design  of  God 
in  bestowing  these  talents  upon  us.  It  is  an  unjust  mo- 
nopolizing of  the  divine  favors  to  ourselves,  when  they 
were  designed  for  others  also ;  and  an  embezzling  of 
our  Lord^s  goods,  instead  of  being  faithful  stewards  of 
his  bounty,  distributing  to  every  one  his  portion  in  due 
season.  This  conduct  is  highly  displeasing  and  provo- 
king to  God,  and  must,  if  persisted  in,  involve  the  seliish 
authors  of  it  in  eternal  misery ;  and  if  so,  how  much 
more  aggravated  shall  the  destruction  of  those  be,  who 
use  tlieir  prosperity  and  power  for  the  hurt  and  oppres- 
sion of  others  ?  The  Lord  of  that  evil  servant,  that  be- 
gins to  smite  his  fellow  servants,  and  to  eat  and  drink 
with  the  drunken,  "  shall  come  in  a  day  when  he  looketh 
not  for  him,  and  shall  cut  him  asunder,  and  appoint  him 
his  portion  with  the  h}-pocrites :"  which  is  frequently 
represented  in  scripture,  as  a  pattern  and  standard  of  the 
most  aggravated  and  intolerable  destruction.  Thus  the 
prosperity  of  foolish  sinners  shall  destroy  them.*  This 
brings  me  to  consider, 

II.  The  certainty  and  misery  of  the  destruction  of 
foolish  sinners. 

It  is  irreversibly  established  by  the  divine  ordination, 
and  declared  to  us  in  the  word  of  God,  that  if  we  live 
after  the  flesh,  we  shall  die.    All  the  dreadful  threat- 

*  Mat.  XXIV,  48-5 1  > 


1S2   THE  PROSPERITY  OF  FOOLS,  THEIR  DESTRUCTION. 

nings  denounced  in  the  sacred  oracles,  shall  he  executed 
in  all  their  fearful  extent,  on  the  impenitent  sinners, 
who  neglect  God,  ahuse  the  bounties  of  his  providence, 
and  choose  their  portion  in  this  world.  When  the  mercy 
of  God,  ^vhich  is  over  all  his  works,  has  been  affronted 
and  exasperated  by  the  continual  abuse  of  his  benefits, 
when  it  is  renounced  and  forfeited  by  sinners,  their  de- 
struction is  irreversible.  The  mercy  of  God  is  designed 
to  lead  sinners  to  repentance,  and  to  induce  tlicm  to  a 
willing  and  cheerful  obedience  to  his  wise  and  good 
laws  :  but  when  it  is  perverted  to  encourage  them  in  sin, 
they  have  reason  to  tremble  for  fear  of  that  dreadful 
thrcatning  in  our  context.  "  Because  I  have  called,  and 
ye  have  refused;  I  have  stretched  out  my  hind,  and 
no  man  regarded ;  but  ye  have  set  at  naught  all  my 
counsel,  and  would  none  of  my  reproof;  I  also  Avill 
laugh  at  your  calamity  and  mock  when  your  fear  ccmeth : 
when  your  fear  comes  as  a  desolation,  and  your  destruc- 
tion as  a  whirlwind ;  when  distress  and  anguish  comes 
upon  you :  then  shall  ye  call  upon  me,  but  I  will  not 
answer."  This  awful  denunciation  in  our  context,  is 
pointed  against  the  very  persons,  of  whom  ^Ve  have  been 
speaking:  foolish  sinners,  that  abuse  their  prosperity. 
Then  shall  those,  who  now  sliut  their  eyes  against  dan- 
ger, be  forced  to  open  them  and  behold  the  fearful  face 
of  death  attended  -with  judgment,  and  judgment  with  an 
everlasting  hell.  And  what  can  be  more  just  and  rea- 
sonable? Is  it  not  tlie  highest  ingratitude  to  the  adora- 
ble God  ?  And  is  not  ingratitude  a  crime  of  so  black 
and  detestable  a  nature,  that  all  men,  Avilhout  excep- 
tion, universally  condemn  and  abhor  it  ?  It  is  an  univer- 
|saconcession  that  springs  from  the  light  of  nature ;  so 


THE  PROSPERITY  OF  FOOtS,  THEIR  DESTRUCTION.   18S 

that  to  be  defective  in  our  observance  and  thankful  re- 
gards to  a  benefactor,  is  unnatural  and  base :  but  to 
pervert  the  blessings  of  God  to  wicked  purposes,  and  to 
render  evil  for  good,  is  so  direct  a  violation  of  the  plainest 
dictates  of  human  nature,  and  so  contrary  to  the  obli- 
gations which  are  laid  upon  us  by  the  goodness  of  God, 
to  serve  and  obey  hiin,  that  it  must  be  highly  provoking 
to  him.  And  must  not  those  foolish  and  unwise  persons 
expect  an  aggravated  destruction,  Avho  presumptuously 
abuse  the  divine  liberality  and  patience,  to  make  them 
more  secure  and  careless  of  their  souls  and  eternity ;  to 
fortify  them  in  their  rebellion  against  their  sovereign 
Lord  and  king  5  and  to  ruin  his  moral  creation  ?  Are  not 
the  gifts  of  a  friend  slighted,  when  they  arc  employed 
for  base  and  unworthy  purposes  ?  And  does  not  God 
himself  look  upon  his  goodness  as  despised  by  ungrateful 
mortals,  when  instead  of  leading  them  to  repentance,  it 
is  perverted  to  encourage  them  in  sin  ?  And  will  not  a 
righteous  and  holy  God  visit  for  these  things,  and  take 
a  dreadful  vengeance  on  all  those  that  thus  ungratefully 
requite  his  goodness  and  mercy  ?  Yes  :  justice  will  cer- 
tainly* exact  all  the  arrears  of  abused  mercies.  Jud^c 
with  yourselves ;  w  ould  not  every  man  despise  and  abhor 
the  person,  who  being  raised  by  his  prince  to  the  highest 
honor  and  trust,  was  not  only  unfaithful  to  his  commis- 
sion, but  also  employed  his  power  to  the  oppression  of  his 
fellov/  subjects,  cr  betrayed  the  arms  and  magazines 
of  his  master  into  the  hands  of  his  enemies  ?  Would  not 
all  pronounce  such  an  abandoned  person  worthy  of  dealli? 
And  can  it  be  supposed  that  the  adorable  Gml,  \vho  is 
tenderly  concerned  for  the  happiness  of  his  creatures, 
and  is  doing  so  much  to  promote  it,  will  not  resent  the 


18Z    THE  PROSPERITT  OF  FOOLS,  TUEIR  DESTRUCTION. 

nings  denounced  in  the  sacred  oracles,  shall  he  executed 
in  all  tlieir  fearful  extent,  on  the  impenitent  sinners, 
who  neglect  God,  ahuse  the  bounties  of  his  providence, 
and  choose  tlieir  portion  in  tliis  world.  When  the  mercy 
of  God,  which  is  over  all  his  works,  has  been  affronted 
and  exasperated  by  the  continual  abuse  of  his  benefits, 
when  it  is  renounced  and  forfeited  by  sinners,  their  de- 
struction is  irreversible.  The  mercy  of  God  is  designed 
to  lead  sinners  to  repentance,  and  to  induce  them  to  a 
willing  and  cheerful  obedience  to  his  wise  and  good 
laws  :  but  when  it  is  perverted  to  encourage  them  in  sin, 
they  have  reason  to  tremble  for  fear  of  that  dreadful 
threatning  in  our  context.  "  Because  I  have  called,  and 
ye  have  refused;  I  have  stretched  out  my  hi  nd,  and 
no  man  regarded  ,•  but  ye  have  set  at  naught  all  my 
counsel,  and  would  none  of  my  reproof;  I  also  will 
laugh  at  your  calamity  and  mock  when  your  fear  ccmeth : 
when  your  fear  comes  as  a  desolation,  and  your  destruc- 
tion as  a  whirlwind ;  wlien  distress  and  anguish  comes 
upon  you :  then  shall  ye  call  upon  me,  but  I  will  not 
answer."  This  awful  denunciation  in  our  context,  is 
pointed  against  the  very  persons,  of  whom  vfc  have  been 
speaking:  fooiisli  sinners,  that  abuse  their  prosperity. 
Then  shall  those,  who  now  shut  their  eyes  against  dan- 
ger, be  forced  to  open  them  and  behold  the  fearful  face 
of  death  attended  wiO)  judgment,  and  judgment  with  an 
cvei'lasling  hell.  And  what  can  be  more  just  and  rea- 
sonable? Is  it  not  tlie  highest  ingratitude  to  the  adora- 
ble God  ?  And  is  not  ingratitude  a  crime  of  so  black 
and  detestable  a  nature,  that  all  men,  wilhout  excep- 
tion, universally  condenm  and  abhor  it  ?  It  is  an  univer- 
jsaconcession  that  springs  from  the  light  of  nature ;  so 


THE  PROSPERITY  OF  POOLS,  THEIR  DESTRUCTION.   18S 

that  to  be  defective  in  our  observance  and  thankful  re- 
gards to  a  benefactor,  is  unnatural  and  base :  but  to 
pervert  the  blessings  of  God  to  wicked  purposes,  and  to 
render  evil  for  good,  is  so  direct  a  violation  of  the  plainest 
dictates  of  human  nature,  and  so  contrary  to  the  obJi- 
gations  which  are  laid  upon  us  by  tlie  goodness  of  €^od, 
to  serve  and  obey  him,  that  it  must  be  liighly  provoking 
to  him.  And  must  not  those  foolish  and  unwise  persons 
expect  an  aggravated  destruction,  who  presumptuously 
abuse  the  divine  liberality  and  patience,  to  make  them 
more  secure  and  careless  of  their  souls  and  eternity ;  to 
fortify  them  in  their  rebellion  against  their  sovereign 
Lord  and  king ;  and  to  ruin  his  moral  creation  2  Are  not 
the  gifts  of  a  friend  slighted,  when  they  arc  employed 
for  base  and  unworthy  purposes  ?  And  dees  not  God 
himself  look  upon  his  goodness  as  despised  by  ungrateful 
mortals,  when  instead  of  leading  them  to  repentance,  it 
is  perverted  to  encourage  them  in  sin  ?  And  will  not  a 
righteous  and  holy  God  visit  for  tliese  things,  and  take 
a  dreadful  vengeance  on  all  those  that  thus  ungratefully 
requite  his  goodness  and  mercy  ?  Yes  :  justice  will  cer- 
tainly* exact  all  the  arrears  of  abused  mercies.  Jud^e 
with  yourselves ;  would  not  every  man  despise  and  abhor 
the  person,  who  being  raised  by  his  prince  to  the  highest 
honor  and  trust,  was  not  only  unfaithful  to  his  commis- 
sion, but  also  employed  his  power  to  the  oppression  of  his 
feilov/  subjects,  or  betrayed  tlvc  arms  and  magazines 
of  his  master  into  the  hands  of  his  enemies  ?  TVoiild  not 
all  pronounce  such  an  abandoned  person  worthy  of  death? 
And  can  it  be  supposed  that  the  adorable  G<jd,  v,  ho  is 
teuderly  concerned  for  the  happiness  of  his  creatures, 
and  is  doing  so  much  to  promote  it,  will  not  resent  the 


18^   THE  PROSPERITY  or  FOOLS,  THEIR  DESTRUCTION. 

unfaithfulness  and  ingratitude  of  those  servants,  who  are 
daily  abusing  their  prosperity  either  in  negligence  or 
sloth  ;  or  in  corrupting  themselves  and  others,  by  their 
example  and  influence  and  power  ?  They  are  "  treasur- 
ing up  to  themselves  wrath  against  the  day  of  wrath ;" 
and  will  certainly  sink  under  a  heavy  condemnation,  pro- 
portioned to  the  various  aggravations  of  their  compli-- 
cated  guilt.  Miserable  indeed  must  their  condition  be, 
who  abuse  their  prosperity  and  the  patience  of  a  mer- 
ciful God,  when  death  awakes  them  from  their  fatal 
slumbers.  That  inexorable  messenger  of  the  supreme 
judge,  will  speak  to  their  astonished  souls  in  thunder, 
with  a  force  which  they  will  feel,  and  a  terror  which  they 
cannot  resist.  He  will  dart  the  keenest  reflections  to 
the  heart,  will  storm  the  weak  intrenchments  which  the 
world  has  vainly  cast  up  against  his  assaults,  and  Avill 
lay  their  precious  souls  in  deplorable  desolation  and  ruin. 
And  this  scene,  terrible  and  distressing  as  it  is,  is  no 
more  than  a  slight  presage  of  that  inconceivable  horror 
and  misery,  which  awaits  them  at  the  bar  of  God,  when 
sentenced  to  depart  from  his  blissful  presence  into  the 
unquenchable  flames  of  hell.  O  !  what  consternation  and 
amazement  must  overwhelm  their  guilty  souls,  when 
they  shall  And  that  they  have  had  all  their  good  tilings 
in  this  world ;  that  they  have  bartered  away  tlieir  souls 
for  those  lying  vanities,  the  remembrance  of  which,  like 
a  "  worm  that  never  dies,"  will  pain  them  to  the  heart 
through  the  boundless  ages  of  eternity !  This,  this  is 
the  dreadful  destruction  in  which  the  abused  prosperity 
of  sinners  will  certainly  involve  them,  Avithout  any  pos- 
sibility of  redemption  forever  and  ever. 


THE  PROSPEHITY  OF  FOOXS,  THJELR  DESTRUCTION.    185 
APPLICATION. 

1.  These  observations  should  excite  iis  to  lament  over  the 
folly  OMd  madness  of  many  of  our  fellow  men,  mith 
regard  to  the  present  and  coming  worUL 

It  is  melancholy  to  observe,  how  many  sully  and  con- 
tradict their  christian  profession  by  a  vain  or  sensual 
conversation ;  by  bending  their  whole  thoughts  and  en- 
deavours, to  the  acquisition  of  mortal  and  fatal  plea- 
sures ;  to  the  scraping  together  deceitful  riches,  or  to 
the  attaining  to  exalted  stations  of  honor  and  power  ; 
while  at  the  same  time  they  neglect  the  interests  of 
their  immortal  souls,  and  discover  but  little  humanity 
and  goodness  in  the  use  of  these  advantages.  It  cannot 
but  pain  us  to  the  heart,  to  see  such  a  fatal  inconsisten- 
cy between  the  conduct  of  many,  and  their  obligations 
arising  from  their  connexions  with  mankind,  or  from  the 
religion  of  Jesus  Christ,  Vvho  died  to  redeem  them  from 
a  vain  conversation :  Especially  when  we  consider,  that 
however  they  may  boast  themselves  in  the  multitude  of 
their  riches  and  power,  and  fondly  imagine  that  their 
mountain  stands  so  strong  that  it  cannot  be  moved ; 
however  they  may  put  their  confidence  in  these  things 
and  forsake  the  unwasting  fountain  of  all  good ;  yet 
they  shall  find  themselves  miserably  mistaken,  when 
the  judge  of  all  the  earth  shall  call  them  to  an  account 
for  the  improvement  of  their  talents.  Is  it  not  a  mourn- 
ful consideration,  that  many,  who  have  a  price  put  into 
their  hands ;  who  are  favoured  of  God  with  many  in- 
valuable  privileges  and  opportunities  of  doing  good  to 
mankind  ;  of  deriving  upon  themselves  the  blessing  of 
them  that  are  ready  to  perish,  and  (Avhat  is  of  infinitely 


A 80    THE  TKOSPJERITY  Or  lOtll^S,  TUEIR  DESTRUCTION. 

greater  advantage)  of  securing  tlie  blessing  of  an  un- 
changeable God,  in  time  and  through  eternity,  are  not- 
withstandingy  neglecting  all  these  precious  opportuni- 
ties, or  are  only  using  them  for  corrupting  their  own 
hearts,  and  confirming  their  own  vicious  habits  into  a 
greater  inveteracy ;  or  for  the  ruin  of  other  immortal 
souls,  by  tlieir  iniluence  and  example  ? 

2,  From  this  discourse  we  see  how  Utile  reason  there  is  to 
cnvij  those  that  are  in  prosperity,  or  to  he  discontented 
icith  our  own  conditions. 

Happiness  in  this  world,  is  distributed  by  God  with 
u  more  equal  hand,  than  most,  upon  a  superiicial  view, 
are  apt  to  imagine.  Both  prosperity  and  adversity 
have  their  temptations  and  advantages;  but  the  snares 
of  the  former  are  generally  most  dangerous  to  our  souls, 
because  the  mind  is  then  most  off  its  guard.  Litllq, 
therefore,  do  those  consider,  either  how  much  advan- 
tage they  may  reap  from  sanctilied  affiietions,  or  how 
difficult  it  is  to  guard  against  the  temptations  of  pros- 
perity, who  arc  discontented  with  their  own  condition, 
or  envy  the  lot  of  those,  who  are  placed  in  a  higher 
sphere  of  life.  Little  do  they  consider  how  much  pros- 
perity exposes  men  to  a  dissolute  and  careless  temper,  to 
intemperance  ajul  worldly-minded ness,  and  to  a  fatal 
dependance  on  the  fleeting  enjoyments  of  time.  ^Ve 
ought  therefore,  to  leave  the  apj>ointment  of  our  condi- 
tions in  life,  to  that  God,  who  consults  for  our  happi- 
ness in  the  various  dispensations  of  his  providence,  ami 
who  best  knows  wiuit  is  most  for  our  advantage:  And 
no  doubt,  but  many  will  see  abundant  reason,  at  ihft 


THE  PROSPERITY  OF  TOOlS,  TITEIR  DESTRUCTIOX.    18V 

tjoncliislon  of  the  mysterious  plan  of  divine  providence. 
for  gratitude  to  God,  who  has  mercifully  delivered  them 
from  such  snares  and  temptations  as  v,  ould  liave  proved 
fatal  to  their  souls.  Hememher  that  the  love  or  hatred 
«f  God  is  not  now  known  hy  his  present  promiscuous 
dispensations ;  and  let  us  consider,  that  if  our  more 
prosperous  neighbours  raisimprove  their  prosperity,  their 
riches  may  he  to  tlieir  hurt,  and  their  prosperity  may 
destroy  them ;  and  if  they  are  good  men,  God,  wh« 
knows  what  is  best  and  safest  for  evei  y  one,  may  know 
tliat  it  is  safer  for  them  to  be  entrusted  with  sueli  ta- 
lents, tlian  it  would  be  for  us  ;  that  they  may  be  great 
mercies  to  them,  and  yet  might  prove  too  strong  tem.p- 
tations  for  us ;  and  that  we  have  manv  more  blessings 
than  we  deserve,  and  more  talents  than  we  rightly  im- 
prove. These  things  should  teach  us  resignation  to  the 
will  01  God  in  every  condition,  witliout  envying  the  lot 
of  others  that  are  exalted  above  us. 

S.  Let  us  from  this  discourse  he  exhorted  to  improve  ihe 
'prosperily  we  enjoy  for  the  purposes,  which  God  jiisthj 
expects  from  Ms  bestowing  these  mlvantag<!3  upon  vs. 

Let  us  guard  against  pride  and  arrogance  in  prosperi- 
iy  ;  against  all  undue  conceptions  of  our  own  worth  and 
importance;  and  cultivate  an  humble  cense  of  our 
meanness  and  unworthiness  in  the  sight  of  God.  Let 
us  frequently  reeolieot  that  we  depend  upon  his  unmeri- 
ted bounty  for  every  blessing  that  we  enjoy :  and  that 
we  have  the  greatest  reason  to  be  humbled  for  the  poor 
improvement  that  we  have  made  of  the  many  talents 
committed  to  our  trust.     Remember  he  gives  grace  to 


188    THK  FKOSPERITY  Oi  FOOLS,  TifJilii  WKSlVRUCTiO^. 

the  humble,  while  he  resists  and  abhors  the  proud ;  and 
he  rewainls  those  that  arc  fruitful  in  liis  service,  by 
making  them  iartlier  instruments  of  more  extensive 
usefulness  in  the  world.  Let  us  call  upon  or.r  souls 
and  all  that  is  within  us,  to  bless  the  Lord,  and  not  be 
forgetful  of  his  benefits.  Let  us  employ  our  understand- 
ings to  consider  the  various  arguments  that  we  have 
for  praise  and  gratitude,  and  to  esteem  and  admire  the 
divine  goodness;  our  memories,  to  recollect  and  re-, 
cord  his  benefits ;  and  our  wills  and  affections,  to  love 
him  for  his  mercies,  and  to  ascribe  to  him  the  glory  that 
is  due  unto  his  name.  Let  the  various  mercies  with 
which  he  crowns  our  years,  and  in  which  he  is  daily 
passing  before  us,  constrain  us  to  love  and  serve  hini ; 
and  to  use  our  utmost  endeavours  to  spread  comfort  and 
happiness  around  us,  as  far  as  our  influence  extends ; 
that  others  may  share  with  us  in  the  same  bounties  of 
divine  providence,  and  join  with  us  in  united  ascriptions 
of  praise  and  gratitude  to  the  adorable  author  of  all. 
Let  us  remember  that  we  are  stew ards  appointed  by  our 
great  master,  to  distribute  his  favors  to  those  around  us, 
wlio  stand  in  need  of  them  ;  and  that  if  we  monopolize 
them  to  ourselves,  we  unfaithfully  pervert  them  from 
the  gracious  design  of  the  bountiful  Donor.  Consider 
that  God  has  wisely  ordered  it,  that  there  should  be  va- 
rious degrees  and  conditions  among  men ;  that  this  ine- 
quality might  give  an  opportunity  for  the  mutual  dis- 
charge of  good  offices  :  And  it  is  a  peculiar  honor  con- 
ferred upon  some,  that  they  are  made  the  treasurers  of 
the  supreme  Lord  of  all,  to  distribute  his  favors  and 
benefits  to  the  indigent  or  distressed  members  of  his 
family.     And  it  is  injustice  mixed  with  ingratitude,  not 


THE  PROSPEKITY  OF  FOOLS,  THEIR  DESTRUCTION.    189 

to  pay  that  tribute,  which  he  has  appointed  others  to 
receive  ;  and  not  to  be  rich  in  good  works,  when  from 
his  free  and  special  favor  he  has  enabled  some  to  honor 
and  to  imitate  hiuif  who  is  rich  in  mercy. — And  while 
we  are  blessed  with  prosperity,  and  experience  the  good- 
ness of  God  in  the  comforts  and  enjoyments  of  this  life ; 
let  us  be  careful  that  our  hearts  be  not  too  much  at- 
tached to  them.  Let  us  consider  that  they  are  unmeri- 
ted favors,  which  the  sovereign  author  has  a  right  to 
resume,  when  and  howsoever  he  pleases.  Let  us  view 
them  as  accommodations  of  our  journey  through  this 
wilderness,  which  we  must  soon  leave  behind  us,  when 
we  enter  upon  that  state,  where  they  can  make  no  part 
of  our  happiness.  And  let  us  be  careful  that  we  do  not 
rest  satisfied  with  them,  as  an  adequate  portion  of'our 
immortal  souls ;  but  be  constantly  aspiring  after,  and 
labouring  to  obtain  those  spiritual  and  eternal  blessings, 
which  Christ  has  purchased  with  his  blood,  and  which 
are  freely  offered  to  us  on  the  terms  of  the  gospel.  Let 
the  goodness  of  God  in  the  communication  of  temporal 
blessings,  animate  our  zeal  and  fidelity  in  the  service  of 
our  God  and  our  generation,  and  encourage  our  depend- 
ance  upon  the  head  of  divine  influences,  for  grace  and 
assistance  in  duty  here,  and  for  a  glorious  reward  of 
all  our  labours  in  the  world  to  come.  Thus  may  we 
hope  that  our  prosperity  will  be  sanctified  to  us; 
and  thus  may  we  expect  that  glorious  welcome  from 
our  exalted  Redeemer :  "  Well  done,  good  and  faithful^ 
servants,  enter  into  the  joys  of  your  Lord**' 


SERMON  X. 

:iHE  ADTANTAGES  OF  .VrFLICTIOV 


PS,  cxix,  71. 

It  is  good  for  mCs  that  I  have  hecn  ajfticted,  thai  I  might 
learn  thy  statutes. 

Upox  a  general  survey  of  the  miseries  and  calamitict^ 
of  human  life,  together  with  all  the  alleviations  of  mer- 
cy, >vitli  which  they  arc  mixed,  wc  have  abundant  rea- 
son to  conclude  with  Job,  that  "  man  is  born  to  trouble 
as  the  sparks  fly  upward/'*  The  frailties  of  our  bo- 
dies, the  injuries  of  the  world,  and  the  changcableness 
and  vicissitude  of  all  mortal  things,  arc  fruitful  sources 
of  a  variety  of  paiH.  And  although  some  drink  deeper 
of  tlic  bitter  cup  than  others,  yet  none  can  reasonably 
expect  an  exemption  from  the  common  lot  of  mankind. 
]N^ay,  even  the  true  christian,  whom  his  heavenly  father 
loves  with  infinite  compassion  and  tenderness,  is  so  far 
from  being  excused  from  suflcrings  in  this  present  state, 
that  his  adherence  to  the  cause  of  Christ  exposes  him 
to  many  sorrows,  which  never  aifect  the  men  of  this 
world.  And  whence  is  it,  tliat  all  without  exception, 
are  born  to  pain  and  misery  ?  Do  our  troubles  spring 
from  the  dust  ?  Or  rather  are  they  not  all  appointed  by 

*Job.T.7 


THE  ADVANTACrES  ffP  AlfFMCTIOX.  tfijk 

a  wise  and  holy  God,  whose  providence  extends  to  the 
most  minute  occurrence  in  life  ?  <^  The  very  hairs  of 
our  heads  are  all  numbered  by  God ;  and  not  a  single 
sparrow  can  fall  to  the  ground  without  his  notice.'* 
And  if  even  our  afflictions  and  troubles  are  the  dispen- 
sations of  our  heavenly  father,  who  is  tcnderljr  concertt- 
cd  for  our  happiness,  must  they  not  be  for  our  advan- 
tage ?  Yes,  doubtless ;  however  no  affliction  is  joyous, 
but  grievous  for  the  present,  yet  when  rightly  improved, 
*•  it  shall  work  the  peaceable  fruits  of  righteousness  to 
them,  that  are  exercised  thereby."  From  tl^  infinite 
coiiipassioa  of  God  and  Christ,  we  may  reasonably  con^ 
elude,  that  our  heavenly  father  corrects  us,  that  he 
might  do  us  good  in  the  latter  end.  And  daily  obser- 
vation convinces  us  that  there  is  too  much  disingenuity 
remaiaing  in  the  best  of  christians,  whereby  thay  ne- 
glect the  calls  of  God,  in  his  milder  dispensations,  and 
will  not  be  allured,  by  the  various  instances  of  good- 
ness, which  they  receive,  to  the  faithful  performance 
of  duty.  There  is  too  much  of  a  carnal  temper  ;  too 
strong  an  attachment  to  sensible  objects ;  too  great  an 
unconcern  about  their  souls  and  eternity ;  to  cure  and 
rectify  which,  our  heavenly  father  appears  in  merciful 
severity  against  us.  Although  God  does  not  afflict  us 
willingly,  (for  judgment  is  his  strange  work,)  yet  see- 
ing it  is  absolutely  necessary  for  us,  he  graciously  uses 
this  method  for  the  reformation  of  sinners.  So  tbat 
this  is  to  be  esteemed  the  merciful  invention  of  lieaven 
to  work  that  blessed  effect,  which  ricither  the  kind  ad- 
monitions of  his  word,,  nor  the  milder  discoveries  of 
himself  in  his  providential  dispensations  can  usually  at- 
taia.     And  this  is  verified  by  the  happy  experience  cX 


192  THE   ADVANTAGES  OI^  Al?'J?.LICTIONi 

thousands,  who  can  say,  with  the  Psalmist,  "  It  is  good 
for  me  that  I  have  been  afflicted,  that  I  might  learn  thy 
statutes." 

To  impress  our  hearts  with  a  sense  of  this  truth,  so 
that  we  might  be  engaged,  to  make  a  right  improve- 
ment of  afflictions,  to  submit  with  patience  and  resigna- 
tion to  the  allotments  of  divine  providence,  without  mur- 
muring and  complaint  is  the  design  we  have  principally 
in  view  in  our  present  discourse  ^  and  for  this  purpose, 
we  intend,  through  divine  assistance,  to  shew, 

I.  Some  of  the  advantages  of  afflictions  and  crosses. 

II.  HoAV  we  should  improve  them  so  as  to  derive  these 
advantages  from  them. 

I.  Some  of  the  advantages  of  afflictions. 

1.  AJ^iciions  serve  to  awaken  our  attention  to  the  great 
concerns  of  our  souls  and  dernity, 

AVhen  men  enjoy  an  uninterrupted  flow  of  worldly 
prosperity ;  when  they  sail  along  a  smooth  and  unruf- 
fled surface,  with  easy  and  gentle  gales ;  reason,  which 
should  sit  as  a  vigilant  pilot  at  the  helm,  is  often  lulled 
into  a  careless  security.  But  adversity  rouses  the  mind 
from  its  indolence,  and  puts  it  upon  thinking  closely. 
Those,  who  have  met  with  no  adversity  to  engage  their 
attention  to  divine  things,  are  apt  to  indulge  a  thousand 
gay  ideas,  a  swarm  of  fantastic  images,  which,  like  in- 
sects, flutter  and  wanton  in  the  warm  sunshine  of  pros- 


THE  ADVANTAGES  OF  AFFLICTION.  193 

perity,  but  disappear  upon  the  first  inclemency  of  the 
season.  It  is  indeed  surprising,  that  men  in  the  ful- 
ness of  health  and  prosperity,  when  every  thing  smiles, 
around  them,  shoidd  sink  into  a  stupid  carelessness  about 
God  and  Clirist,  heaven  and  hell,  time  and  eternity ; 
until  sickness  and  afflictions  are  sent  to  awaken  them 
to  serious  consideration.  While  the  prodigal's  fortune 
lasted,  and  he  could  indulge  himself  in  rioting  and  de- 
bauchery, he  entertained  no  thoughts  of  returning  to 
his  father's  house.  But  when  he  was  reduced  to  want 
and  misery,  he  began  to  consider  how  many  of  his  fa- 
ther's servants  had  bread  enough  and  to  spare,  while  he 
was  perishing  with  hunger.  Then  he  formed  the  reso- 
lution to  arise  and  to  go  to  his  father  and  say,  "  father 
I  have  sinned  against  heaven  and  before  thee,  and  am 
no  more  worthy  to  be  called  thy  son  :  make  me  as  one 
of  thy  hired  servants."*  And  Joseph's  brethren  appear 
to  have  been  thoughtless  of  their  former  conduct  towards 
him,  and  insensible  of  their  cruelty  and  inhumanity,  until 
they  met  with  crosses,  disappointments  and  hardships  in 
Egypt.  Then  they  were  brought  to  that  painful  con- 
fession :  "  verily  we  were  guilty  concerning  our  brother^ 
in  that  we  saw  the  anguish  of  his  soul,  when  he  besought 
us,  and  we  would  not  hear;  therefore  is  this  distress^ 
come  upon  us."  And  daily  observation  furnishes  us 
with  many  instances  of  persons,  who  living  in  a  pom- 
pous worthlessness,  and  fondly  imagining  that  ^^  to-mor- 
row would  be  as  to-day,  and  much  more  abundant,'* 
had  been  utterly  undone  forever,  had  not  some  reverse 
of  fortune,  some  unexpected  calamity  awakened  their 


n-uk.  XV,  ir,  18, 19. 

Br2 


i9h  THE  ADVANTAGES   0¥  Al'iXICTIOJf. 

attention  to  the  concerns  of  their  souls  and  cternity> 
This  puts  men  upon  reviewing  their  conduct,  upon  con- 
sidering their  condition,  and  upon  securing  some  lasting 
and  invariahle  foundation  of  hope.  This  brings  me  to 
take  notice  of  another  advantage  of  afflictions. 

ii.  They  tend  to  ivcan  our  ujfectionsfrom  the  world,  and 
to  fix  them  on  God,  the  onhj  source  and  foundation  of 
happiness. 

Riches  and  affluence  too  often  beget  in  us  a  fondness 
for  the  present  scene  of  things  and  a  deadness  of  afflic- 
tion towards  God  and  heavenly  things.  An  uninter- 
rupted flow  of  worldly  bliss,  is  a  very  dangerous  thing, 
which  has  proved  the  destruction  of  thousands,  and 
which  few  are  able  to  bear.  It  is  a  melancholy  indi- 
cation, of  the  obliquity  of  the  human  heart,  that  the 
very  gifts  and  bounties  of  our  heavenly  father's  hand, 
which  were  designed  to  engage  our  supreme  affectioB 
for  him  and  our  ready  obedience  to  his  laws,  are  often 
the  very  things,  which  draw  oiT  our  afflictions  from  him. 
How  many,  instead  of  loving  him  more,  love  him  less, 
for  the  distinguishing  benefits  he  bestows  on  them? 
How  many  abuse  his  choicest  favors  for  his  dishonor, 
and  presumptuously  place  their  confidence  in  the  un- 
merited gifts  of  his  hands,  without  any  grateful  regard 
to  the  author  of  their  mercies ;  as  if  the  same  almighty 
hand  that  bestows  could  not  resume  the  blessing  ?  This 
is  egregious  folly  and  madness,  and  one  of  the  most 
fatal  disorders  of  the  human  heart,  entirely  owing  to 
the  intoxicating  nature  of  wordly  prosperity,  working 
on  our  corruptions  and  rendering  us  vain  thoughtless. 


THE  ADVANTAGES  OF  APTXICTIOS.  195 

and  inattentive  to  our  true  happiness.      This  makes  us 
forget,  that  wc  are  pilgrims  and  sojourners  in  this  val- 
ley of  tears,  and  at  a  distance  from  our  native  country 
and   our  father's  house   ahove.      Now,  the  discipline 
of  adversity  is  designed  to  correct  this  vanity  and  to 
cure  this  moral  disorder  of  our  hearts,  hy  discovering 
the  emptiness  of  the  world  and  its  enjoyments,  the  folly 
«f  such  false  dependencies,  and  the  necessity  of  fixing 
©ur  hope  and  our  trust  not  in  uncertain  riches,  hut  in 
the  living  God.     When  God  «mhitters  our  cup,  or  de- 
prives us  of  any  mercy  that  we  have  enjoyed,  we  learn 
to  disengage  our  hearts  from  moi'tal  things,   and  to 
seek  an  interest  in  the  favor  and  friendship  of  that  God 
and  Redeemer,  who  has  promised  that  he  Avill  never 
leave  nor  forsake  us       For  afflictions  naturally  make 
us  fly  to  God  for  security,  protection  and  relief,  when 
w^e  apprehend  ourselves  forsaken  and  ahandoned  hy  ilw 
w  orld  ,•  when  we  look  around  us,  and  there  is  none  to 
help  us,  none  to  deliver  us  from  impending  danger  and 
ruin.     When  our  feehle  reed  is  crushed  and  fails,  then 
we  seek  a  stronger  support ;  when  our  hroken  cisterns 
are  drained,  we  repair  to  the  fountain.     Convinced  hy 
melancholy  experience  of  the  insufficiency  of  worldly 
eomforts,  and  finding  ourselves  disconsolate  in  a  harren 
l-and,  wherein  is  no  water,  we  desire  those  rivers  of 
pleasure,  which  flow^  without  interruption  in  the  para- 
dise of  God.  Then  with  fervour  and  earnestness  we  pour 
out  our  complaints  hefore  our  heavenly  father,  who 
despises  not,  nor  ahliors  the  afflictions  of  the  afflicted, 
and  from  whom  all  our  help  and  all  our  consolation 
must  come.     Then  wc  address  the  hearer  of  prayer  for 
k«elp,  to  support  us  under  our  affliction s,  and  for  grae^ 


196  THE  ADVANTAGES  OP  AlTllCTIOIir, 

to  improve  them  for  our  advantage  here  and  our  happi- 
ness hereafter.  Thus  afflictions  tend  to  wean  our  affec- 
tions from  tlie  worhl,  and  to  engage  us  to  fly  to  God 
for  refuge,  and  to  choose  him  for  our  portion  and  happi- 
ness. Thus  tiicy  leave  us  discncumhcred  in  the  pursuit 
of  spiritual  and  eternal  joys. 

3.  Jlnothcr  advantageous  fruit  of  ajflicl'wns  is  a  moix 
warm  and  active  ^eal  and  diligence  in  the  service  of 
God  and  our  generation* 

When  a  tedious  and  severe  distemper  confines  us  to 
beds  of  languishing,  weakens  our  animal  and  mental 
powers,  deprives  us  of  every  capacity  of  active  useful- 
ness,  and  throws  us  wholly  upon  tlie  friendly  care  and 
assistance  of  others  ,•  it  is  natural  in  such  circumstances 
to  reflect  upon  the  many  talents  and  opportunities  of  use- 
fulness, w  ith  which  we  have  been  favored,  and  of  which 
we  are  now  deprived,  and  possibly  under  the  sad  appre- 
hension, that  they  will  never  more  return.  Then  w^ 
begin  to  mourn  over  our  former  sloth  and  negligence,  to 
consider  how  many  favorable  opportunities  we  have  mis- 
improved,  how  much  more  good  we  might  have  done  in 
the  world,  and  what  account  we  could  then  give  of  our 
stewardship.  Then  we  begin  to  form  the  most  serious 
and  solemn  resolutions  to  redeem  our  time,  and  to  make 
a  better  improvement  of  future  advantages  than  ever 
we  have  done  ;  and  although  many  of  these  impressions 
and  resolutions  vanish  and  pass  away  "  like  the  morning 
cloud  and  early  dew,*'  when  God  in  answer  to  our 
prayers,  graciously  restores  us  to  our  former  comforts 
and  capacities;  yet  some  do  actually  issue  in  greater 


THE  ADVANTAGES  OT  ArriilCTiO:^.  197 

2eal  and  diligence  in  tiie  service  of  God,  and  all  may 
enjoy  this  advantage  from  tliera,  and  it  is  their  own  fault 
if  they  do  not  thus  improve  seasons  of  affliction.     And 
the  remembrance  of  opportunities  lost,  and  of  good  re- 
solutions formed  in  a  time  of  adversity,  must  have  a  na- 
tural tendency  to  excite  us  to  greater  ^vatchfulnes  and 
diligence  in  employing  these  talents,  of  ^vhich  we  have 
so  precarious  a  possession,  and  of  which  wc  must  render 
a  strict  account  at  the  bar  of  God.     Especially  if  we 
allow  ourselves  time  to  consider,  with  how  dreadful  a 
weight  it  must  oppress  our  spirits  at  the  hour  of  our 
dissolution,  to  think  that  our  talents  have  been  repea^ 
tedly  misimproved,  notwithstanding  repeated  warnings 
and  resolutions  to  improve  them  better.  Besides  a  sense 
of  gratitude  to  God,  with  which  every  good  man  is  ac- 
tuated, in  such  a  ease  as   this,  should  powerfully  eon- 
strain  to  greater  diligence  in  our  respective  stations  in 
the  world,  and  to   greater  zeal  and  sincerity  in  every 
branch  of  duty  towards  God  and  man.  The  pious  grate- 
ful  soul,  just  delivered  from  some  pressing  calamity, 
thinks  he  can  never  do  enough  for  the  glory  of  that  God, 
who  so  seasonably  interposed  for  his  deliverance ;  and 
the  language  of  his  heart  wiU  be  with  that  of  the  apos- 
tle Paul,  after  his  conversion,  "  Lord  what  wilt  thou 
have  me  to  do  ?"     And  when  he  is  thus  affected  with  a 
deep  sense  of  the  divine  goodness,  it  is  apparent  ho\^^ 
much  he  must  be  excited  hereby  to  greater  assiduity, 
and  care  in  all  the  important  duties  of  his  character.-- 
And  besides  all  this,  aflaictions  qualify  us  for  more  emi- 
nent services,  and  for  more  extensive  usefulness  in  the 
world.     They  teach  us  wisdom,  fortitude,  and  firmness 
of  mind,  to  prepare  us  for  the  sublimer  and  more  diffi- 


198  THE  ADVANTAGES  OP  AFFIICTIOX. 

cult  duties  of  cliristianity,  and  for  doing  and  suffering 
hard  tilings  in  the  cause  of  religion,  and  for  the  testi- 
timony  of  Jesus.  The  Heathens  themselves,  who  knew 
nothing  of  tlie  conduct  of  divine  providence,  hut  hy  the 
faint  glimmerings  of  the  light  of  nature,  were  neverthe- 
less so  sensible  of  tliis  truth,  that  they  laid  it  down  as 
a  certain  maxim,  "  that  there  never  was  a  great  man 
without  great  afflictions  and  sufferings.''  And  must  it 
not  then  be  of  great  advantage  to  us,  that  this  severe 
discipline  hardens  and  strengtliens  the  mind  for  the  most 
difficult  duties,  and  prepares  us  for  distinguished  use- 
fulness and  redoubled  zeal,  and  aetivity  in  the  service 
of  God  and  our  generation? 

4.  Jlnother  happy  fruit  of  ajfliction,  is  tenderness  and 
compassion  for  those  that  are  in  distress. 

Those  who  arc  inured  to  ease  and  delicacy,  and 
abound  in  the  comforts  and  pleasures  of  this  Avorld,  are 
too  often  regardless  of  how  many  thousands  are  wear- 
ing out  life  in  a  sad  variety  of  pain,  or  are  dying  perhaps 
of  poverty  or  a  broken  heart ;  at  the  same  instant  they 
are  expending  their  fortunes  in  luxury  and  folly.  But 
those  who  are  acquainted  with  grief,  are  thereby  soften- 
ed into  humanity,  and  melted  down  into  commiseration 
and  tenderness  for  the  sufferings  of  their  fellow  men. — 
This  breaks  the  fierceness  and  insensibility  of  their  tem- 
pers, and  teaches  them  to  sympathize  with  the  distres- 
sed. Hence,  when  the  apostle  would  encourage  us  to 
hope,  and  trust  in  the  tenderness  of  Christ  as  our  great 
high  priest,  and  convince  us  that  he  is  capable  of  being 
touched  with  a  sympathetic  feeling  of  our  infirmities, 


THE  ADVANTAGES  OF  APEHCTIOX.  199 

he  argues  at  large  from  tMs  consideration :  that  he  was 
in  all  points  tempted  as  we  are  5  "  so  that  as  he  himself 
has  suffered,  being  tempted,  he  is  able  more  compas- 
sionately to  succour  them  that  are  tempted ;"  and  lie 
farther  assures  us,  that  <<  it  behoved  Christ  thus  to  be 
made  like  unto  his  brethren,  that  he  might  be  a  merci- 
ful and  faithful  high  priest  in  things  pertaining  to 
God."*  Now  this  must  surely  intimate  to  us,  that  it 
is  not  in  human  nature,  even  in  its  most  perfect  state  in 
this  world,  so  tenderly  to  commiserate  any  sorrows,  as 
those,  which  our  own  hearts  have  felt ;  as  we  cannot 
form  a  perfect  idea  of  any  bitter  draught,  by  the  most 
exact  description  until  we  have  ourselves  tasted  it. 
And  if  it  is  our  perfection  to  resemble  our  blessed  Re- 
deemer, and  our  honor  and  duty  to  sympathize  with,  and 
to  succour,  the  sons  and  daughters  of  distress ;  afflic- 
tions, which  tend  to  produce  such  a  happy  effect  in  our 
tempers  and  conduct,  must  be  for  our  advantage. 

5.  AJflictions  tend  to  mortify  our  jJride,  and  to  heget  cinS 
cultivate  humility. 

Pride  is  a  rank  weed,  which  often  springs  up  and  rises 
high  in  the  sunshine  of  prosperity,  and  when  it  has  ta- 
ken root  in  the  heart,  it  is  very  hard  to  be  eradicated 
and  subdued  by  the  storms  and  troubles  of  adversitv. 
However,  afflictions  have  this  happy  tendency,  and  may 
be  improved  for  this  salutary  purpose.  Because  the 
world  being  as  it  were  excluded,  and  its  comfoi^s  em- 
bittered by  adversity,  the  soul  is  set  upon  the  closest 
nnd  most  impartial  enquiry  into  its  own  sttite  and  eon- 

*Heb.  II,  17. -IS 


dition.  Then  it  takes  a  larger  view  and  scope  in  its 
meditations,  and  examines  tilings  seriously  from  the 
bottom.  It  turns  its  thoughts  every  way  with  a  solici- 
tous desire  to  find  some  solid  foundation  of  hope  and 
rest.  Now  the  natural  result  of  all  this  deep  research 
and  examination  is  in  the  language  of  Joh,  "  behold  I 
am  vile."  Then  we  discover  more  amiss  in  our  hearts 
and  tempers,  than  we  ever  saw  before,  and  more  deficien- 
cies and  trans3;rcssions,  than  we  before  imagined  our- 
selves guilty  of,  for  want  of  this  inward  scrutiny  and  self- 
examination.  Then  we  see  many  things  to  excite  our 
shame  and  self-abasement ;  but  nothing  to  cherish  our 
pride.  These  mortifying  views  of  our  OAvn  frailty  and 
corruption  have  a  powerful  efficacy,  by  divine  grace,  to 
humble  us  in  the  dust.  And  this  is  one  of  the  most 
advantageous  fruits  of  afflictions^  because  when  this 
heavenly  grace  of  humility  has  once  taken  possession 
of  the  heart,  it  banishes  all  those  vices,  which  are  the 
offspring  of  pride,  and  disposes  the  self-emptied  soul  to 
receive  the  greatest  good,  the  best  instruction  and  the 
sweetest  counsel.  It  disposes  the  soul  to  give  up  all 
dependence  on  our  own  righteousness,  and  cordially  to 
receive  salvation  on  the  terms  of  the  gospel. 

6.  Jlfflictions  tend  to  imjrrovc  and  cultivate  patience  and 
resignation  to  the  will  of  God,  which  keeps  the  soul  at 
perfect  rest. 

Patience  is  a  grace  peculiar  to  a  state  of  discipline, 
for  which  we  shall  have  no  occasion,  when  we  arrive  at 
that  world  of  perfection  and  pleasure,  where  all  suffer- 
ings shall  be  at  an  end,  and  all  fears  shall  be  wiped  away 
from  our  eyes.     But  it  is  of  great  advantage  to  us  here, 


THE  ADVANTAGES   OF  AFFJLICTIOX.  201 

:a^  it  disposes  us  to  bear  afflictions  in  the  best  manner, 
and  to  receive   spirftual  advaatage  and  improvement 
from    them.      And    therefore,    as    afflictions    tend   to 
strengthen  and  improve  this  christian  grace,  they  must 
be  good  for  us.  We  would  have  no  opportunity  of  know- 
ing what  advances  we  make  in  this  virtue,  if  we  had  no 
disappointments  and  sufferings  to  put  it  to  the  proof. 
For  this,  as  well  as  all  the  other  graces  of  the  spirit,  is 
best  improved  by  frequent  exercise.     '•  For  tribulation 
workcth  patience ;  and  patience,  experience ;  and  ex- 
perience, hope,"*     And  when  patience  has  had  its  per- 
fect work,  when  it  is  displayed  in  all  the  strength  and 
glory  of  meekness,  and  remains  unconquered  and  inva- 
riable to  the  end,  it  appears  lovely  and  amiable  in  the 
eyes  of  God  and  man  ;  while  it  strengthens  the  heart  to 
bear  every  affliction,  with  resignation  to  the  sovereign 
will  of  God,  it  even  lightens  the  burden  and  makes  it 
more  tolerable.     And  surely  there  is  no  imaginable  situ* 
ation  of  mind  so  delightful  and  so  reasonable,  as  that 
which  we  feel,  when  we  humbly  refer  ourselves  in  all 
things  to  the  divine  disposal,  seeing  and  owning  the 
hand  of  God,  and  bowing  before  it  with  filial  acquies- 
cence, and  imitating  the  distinguished  example  of  our 
blessed  Redeemer,  who,  under  the  greatest  sufferings, 
could  say,  *•  O  my  father,  if  it  be  possible  let  this  cup 
pass  from  me ;  nevertheless  not  my  will,  but  thine  be 
done  !''  He  was  made  perfect,  in  this  as  well  as  in  other 
respects,  by  sufferings ;    and  so  must  all  his  humble 
followers,  who  through  many  tribulations  must  outer 
into  glory. 


'Rom.  V,  S. 
C2 


iO:Z  THE  ADVANTAGES  01?  .UTFl-lCTIiON. 

7-  •HJ^iktions  are  good  for  ns,  as  Utey  tend  to  strengthen 
our  faith. 

As  faith  enlarges  our  prospects,  teaches  to  see  fvir- 
ther,  and  enables  us  to  judge  better,  it  must  have  a 
Inighty  influence  to  supi)ort  the  soul  under  afflictions, 
while  itself  is  more  confirmed  by  the  exercise.     It 
brings  the  happy  period  of  all  our  troubles  near  in  view, 
and  transports  the  soul  witli  the  ravishing  prospect  of 
that  world  of  bliss  and  joy,  with  which  it  assures  us 
that  the  present  light  afflictions,  that  endure  but  for  a 
moment,  are  not  worthy  to  be  compared.     This  eifectu- 
ally  teaches  us  those  important  lessons,  which  we  so 
hardly  receive  under  afflictions,  that  they  are  all  tle- 
signed  in  mercy ;  all  for  our, good ;  all  the  eftects  of  our 
heavenly  father*s  love  ;  all  the  indications  of  his  steady 
regard  to  our  truest  interests  ;  that  he  has  chosen  better 
for  us,  than  we  could  do  for  ourselves  ,•    and  that  we 
would  have  chosen  the  very  same  lot,  which  he  has  ap- 
pointed for  us,  however  grievous  and  afflictive,   could 
we  but  see  clearly  the  final  issue  and  consequences  of 
things.     And  while  faith  thus  supports  us  under  afflic- 
tions, they  at  the  same  time  prepare  and  dispose  the 
soul  to  stretch  its  prospects  beyond  the  grave  to  another 
world,  Avhich  prospects  v.e  are  too  apt  to  coivrmc  to 
this  state,  in  a  time  of  prosperity.     Wlien  the  soul 
linds  itself  stripped  of  the  pleasures  and  joys  of  the  pre- 
sent life,  it  will  naturally  reach  after  some  more  per- 
manent  and  substantial  good,  and  contemplate  the  glo- 
ries and  felicities  of  the  future  stale.      Tired  of  (he 
present  world,  it  will  long  for  a  better  ;  will  live  witJi 
heaven  more  s^teadily  in  its  eye,  and  wiH  look  upon  pre 


THE  ADTANTAGES  OF  AFF1.ICTI0X.  203 

in  their  connection  with  the  far  more  importaut  con- 
cerns of  another  worhl.  And  hy  these  suhlime  exerci- 
ses of  the  mind,  the  christian's  faith  is  greatly  confirmed 
and  strengthened  under  afflictions. 

Upon  the  whole  then,  if  afflictions  are  designed  and 
calculated  to  rouse  us  from  our  insensihility,  and  to 
awaken  our  attention  to  the  concerns  of  our  souls  and 
eternity  ;  if  they  tend  to  wean  our  affections  from  the 
world,  and  to  fix  them  upon  God  and  divine  things ;  if 
they  promote  a  more  warm  and  active  zeal  in  the  ser- 
vice of  God  and  our  generation  ;  if  w  hile  they  train  us 
up  for  eminent  services  and  diliicult  sufferings,  they 
teach  us  compassion  and  tendei^ness  for  the  distressed  : 
if  they  tend  to  mortify  our  pride  and  to  heget  and  pro 
mote  in  us  an  humhle  temper  of  miml ;  if  they  tcacli  us 
patience  and  resignation  to  the  will  of  God  ;  and  if  they 
strengthen  and  confirm  our  faith,  and  enable  us  to  live 
with  our  eye  fixed  on  the  invisible  w^orld ;  I  say,  if  we 
may  reap  all  thes«  advantageous  fruits  from  our  afflic- 
tions ;  have  we  not  reason  to  say  Avith  the  Psalmist  in 
our  text,  '^  it  is  good  for  me  that  I  have  been  afflicted, 
that  I  might  learn  thy  statutes."  But  we  also  propo- 
sed to  consider, 

II*  How  we  should  improve  afflictions,  that  we  may 
reap  these  advantages  from  them. 

It  is  certain  that  all  do  not  receive  tlicse  advantages 
from  afflictions.  Wicked  men  by  their  obstinacy  and 
want  of  thought,  often  defeat  the  good  design  of  provi- 
dential dealings,  and  even  grow  more  hardened  by  tJiost 


^*  THE  ADVANTAGES  OE  AFFlilCilOK. 

very  means,  wliicli  were  calculated  to  soften  and  to  re- 
claim them.  And  even  some  good  men  are  but  little 
mended  by  them.  Their  good  impressions  made  on  the 
mind  by  afflictions,  too  often  vanish  <^  like  the  morning 
eloud  and  early  dew."  Afflictions  are  only  to  be  con- 
sidered as  means  in  the  hand  of  the  holy  spirit,  to  re- 
form the  heart  and  conduct ;  and  therefore  must  be  pro- 
perly improved  by  us,  if  we  expect  them  to  answer  the 
desirable  purpose.  The  best  means  must  be  ineffectual, 
if  neglected  or  misimproved.  How  then  should  we  im- 
prove afflictions? 

.1.  Would  we  then  receive  spiritual  advantage  from  our 
ajfflictions  ;  let  us  endeavour  to  reaU:ie  the  hand  of  God 
in  them. 

He  rules  in  the  armies  of  heaven  and  amongst  the 
inhabitants  of  this  w orld  with  uucontroulable  SAvay,  and 
orders  and  disposes  of  all  things  to  his  own  glory.  Eve- 
ry one  of  our  allotments  is  the  operation  of  his  hands, 
and  nothing  can  befall  us  without  his  wise  permission 
and  determination.  Therefore  we  should  be  careful, 
that  we  do  not  lose  the  view^  of  God  in  any  second  cause, 
which  might  have  immediately  occasioned  our  suffer- 
ings. \Yc  should,  imdcr  the  consideration,  that  it  is 
the  hand  of  the  Lord,  say,  '*  let  him  do  what  seemcth 
him  good."  We  should  humble  ourselves  before  him, 
that  he  may  exalt  us  in  due  time ;  should  acknowledge 
that  he  is  just  in  all  that  he  has  brought  upon  us,  has 
punished  us  less  than  wc  deserve.  And  as  the  Lord 
gives  and  takes  away,  wc  should  compose  ourselves  to 
bear  his  hand  with  patience,  to  glorify  his  name  by  ^v 


THE  ADVANTAGES  Of   APPLICTIOX.  205 

humble  submission  to  his  will,  and  to  wait  tlic  issue 
with  resignation. 

i2.  A  constant  watchfulness,  both  under  afflictions  and 
after  they  are  past,  is  necessary  to  our  receiving  spiri- 
tual  benefit  from  them. 

Adversity  as  well  as  prosperity  has  its  peculiar  temp- 
tations, to  deprive  us  of  the  command  of  our  tempers ; 
and  our  affections  and  frames  are  very  inconstant  and 
variable.  Hence,  there  is  need  of  a  constant  care  to 
keep  them  even,  undisturbed,  and  regular,  to  cultivate 
an  habitual  contentment  and  a  meek  resignation  to  the 
will  of  God ;  and  to  prevent  any  thing  that  might  ex- 
cite the  contrai^'  dispositions.  If  we  carefully  watch 
every  turn  and  change  of  our  bodily  distempers  ;  have 
we  not  unspeak?ibly  more  reason  to  watch  and  observe 
the  more  dangerous  workings  of  the  moral  disorders  oi 
the  soul  ?  And  when  God  has  graciously  restored  us  to 
our  former  comforts  and  capacities  of  usefulness,  we 
should  seriously  examine  what  benefit  we  have  already 
ueceived  from  our  afflictions ;  what  lusts  or  corruptions 
they  have  subdued^  what  graces  they  have  improved 
and  strengthened ;  what  resolutions  we  have  formed ; 
and  how  we  have  put  them  into  execution.  And  the  re- 
sult of  this  examination  should  be  renewed  with  watchful- 
ness and  care,  lest  we  again  fall  into  those  sins,  which 
lay  with  so  great  a  burden  on  our  consciences  under  af- 
flictions, and  which  we  have  resolved  in  the  strength  of 
divine  grace  to  guard  against.  We  should  be  careful, 
that  we  do  not  "  return  with  the  dog  to  his  vomit,  or  with 
the  sow  that  was  washed,  to  her  wallowing  in  the  mire," 


im  Tim  ADVAXTAGE5  OF  AFFLICTION, 

3,  Would  we  enjoy  spiritual  advantage  from  ajjlidions, 
tve  should  endeavour  to  knoiv  the  design  of  God  in 
'^  ''spending  them,  and  comply  tvUli  it, 

God  is  as  I'cally  spcaldog  to  us  by  his  providential 
dispensations,  whether  merciful  or  afflictive,  as  by  his 
uord  and  spirit ;  and  an  obstinate  reluctance  to  the  ap- 
prehended design  of  God  in  any  visitation,  is  highly  of- 
fensive to  him.  It  provokes  him  to  give  men  up  to 
themselves,  to  follow  the  devices  of  their  own  hearts, 
and  to  say  to  them  in  wrath,  as  he  formerly  did  to  his 
ancient  people,  "  why  should  ye  be  stricken  any  more  ; 
ye  Avill  revolt  more  and  more."*  We  should  therefore 
examine  our  hearts  and  review  our  conduct,  to  know 
why  the  Lord  is  pleading  a  controversy ;  that  we  may 
hearken  to  the  voice  of  the  rod,  and  of  him  who  has  ap- 
pointed it.  Docs  he  design  by  this  discipline  to  awa- 
ken us  to  a  closer  attention  and  a  more  diligent  prose- 
cution of  those  things  that  belong  to  our  peace  ?  We 
should  be  careful  that  we  do  not  sink  into  our  former 
insensibility,  but  make  it  our  principle  business  in  life, 
to  lay  up  our  treasures  in  heaven,  and  to  prepare  for 
our  removal  from  this  world.  Does  he  embitter  the 
comforts  of  life  to  us,  that  we  might  be  engaged  to 
choose  him  for  our  portion  and  happiness  ?  Let  us  be 
careful  to  live  above  the  world,  as  travellers  to  the 
heavenly  country,  and  not  put  our  trust  and  coniidence 
in  the  unceriain,  unsatisfactory  enjoyments  of  time,  but 
in  the  living  God.  Does  he  call  us  to  greater  diligence 
and  activity  in  his  service  ?  Let  us  remember  that  we 

*Is.  I,  5. 


THE  ADVAKTA€cES  OF  A^eilXlCTIQNi  2&7 

sent  things  in  the  liglit  of  eternity,  and  eonsidev  them 
are  indebted  to  him  for  life,  and  all  our  comforts  and 
talents,  and  consecrate  our  souls  and  bodies  a  living 
sacrifice  to  him,  and  work  with  renewed  zeal  and  appli- 
cation while  it  is  day,  that  we  may  be  able  to  give  an 
account  of  our  stewardship  with  joy,  at  his  bar.  Does 
he  send  afflictions  to  mortify  our  corruptions,  and  to 
itrengthen  our  graces  ?  let  us  make  it  our  constant  stu- 
dy to  "  die  unto  sin  daily,  and  to  live  unto  righteous- 
ness f^  to  grow  in  grace,  and  to  hold  on  in  our  way 
growing  stronger  and  stronger.  Thus  may  we  exi>ect 
the  peaceable  fruits  of  righteousness  from  our  afflic- 
tions, Avhile  we  are  thus  concurring  with  the  operations 
of  the  holy  spirit,  who  is  hereby  training  us  up  for  glory 
and  ripening  us  for  the  honors  of  the  heavenly  king- 
dom. For  it  is  vain  for  us  to  expect  that  our  afflic- 
tions shall  be  sanctified  to  us,  while  we  do  not  use  our 
best  endeavours  to  have  our  hearts  and  our  lives  re- 
formed and  amended  by  them. 

i.  Would  we  reap  the  peaceable  fruits  of  righteousness 
from  our  ujfUctions^  we  should  daily  pray  io  God  for 
his  spirit  to  sanctify  them. 

We  should  look  to  God  for  help  and  strength,  to  pre- 
serve in  us  a  temper  suited  to  sufferings,  and  disposed 
to  receive  spiritual  advantage  thereby  ^  to  strengthen, 
support  and  encourage  our  hearts  ;  and  to  assist  us  in 
the  improvement  of  those  graces,  which  we  are  called 
to  exercise  in  p.dversity.  And  we  should  pray  to  him, 
to  confirm  the  pious  resolutions  we  have  formed,  nnd  to 
enable  us  to  perform  the  vows  we  have  made  to  him  in 
the  day  of  distress.     We  should  look  to  him  for  the  in- 


308  THE  ADVANTAGES  OF  APFLICTIOX. 

flueiices  of  the  holy  spirit,  which  Christ  has  purchased 
for  his  suffering  disciples,  and  which  alone  are  able  to 
support  us  with  strength  in  the  inner  man,  when  our 
corruptions  would  certainly  betray  us.  For  it  is  by 
this  sacred  agent  that  good  men  are  armed  with  pa- 
tience, fortitude,  and  resignation  to  the  divine  Avill.  It 
is  he  that  inspired  the  primitive  christians  with  zeal 
and  fortitude,  under  all  their  troubles,  and  enabled 
them  to  rejoice  in  tribulation,  ^<  the  power  of  Christ 
resting  on  them."  And  it  is  he,  that  is  promised  to  us 
under  the  reviving  character  of  the  comforter,  to  abide 
with  us  for  ever.  He  can  lead  our  minds  to  Jesus 
Christ,  that  distinguished  example  of  patience  and  suf- 
ferings, who  from  his  cradle  to  his  grave  passed  through 
a  scene  of  the  greatest  poverty  and  reproach,  bearing 
the  contradiction  of  sinners,  and  at  last  submitted  to 
the  accursed  death  of  the  cross  ,•  nay,  who  expired  un- 
der the  wrath  of  God  for  our  sakes  j  and  notwithstand- 
ing all  this,  was  never  heard  to  utter  the  least  expres- 
sion of  discontent,  nor  a  single  murmuring  complaint 
against  God.  The  holy  spirit  can  set  this  amiable  ex- 
ample of  patience  and  resignation  before  our  view,  and 
engage  our  endeavours  to  imitate  it,  which  is  an  infalli- 
ble way  of  securing  the  advantages  designed  to  be  com- 
municated by  our  afflictions.  He  can  lead  our  views  be- 
yond this  troubled  scene,  to  that  world  of  light  and  joy, 
where  sin  and  sorrow  shall  be  no  more ;  and  enable  us 
to  trust  in  the  wisdom,  the  power  and  goodness  of  our 
exalted  Redeemer,  that  he  will  at  last  bring  us  to  his 
heavenly  kingdom,  though  it  be  through  many  tribula- 
tions. 


THE  ADVANTAGES  OF  ArFilCTION.  5209 

APPIICATIOX. 

1.  If  then  it  is  good  for  us  to  be  ajfiictedf  we  have  reason 
to  adore  the  divine  mercy  and  compassion  to  his  chil- 
dren in  their  CLfflictions. 

True  it  is,  that  *•'  no  affliction  is  joyous,  but  grievous 
for  the  present ;''  and  we  are  too  often  ready  to  account 
our  heavenly  father  severe  in  his  corrections  ;  but  when 
rightly  improved,  they  are  productive  of  the  most  desi- 
rable consequences,  and  are  the  indications  of  his  care 
and  love  for  us.  The  apostle  assures  us,  that  he  chast- 
ens every  child  tliat  he  receives,  that  they  might  be  made 
partakers  of  his  lioliness.  Like  children,  we  are  igna- 
rant  of  our  true  interests,  judge  only  by  appearances, 
and  would  soon  ruin  ourselves  by  our  own  choice.  But 
our  heavenly  father  sees,  and  judges,  and  chooses  for  us, 
and  communicates,  in  love,  vrhat  he  knows  will  be  best. 
Never  did  any  good  man  see  sufficient  reason  to  regret 
the  severest  afflictions  he  ever  met  with,  if  they  were 
rightly  improved  ;  and  thousands  have  been  thankful 
for  them,  as  the  greatest  of  their  blessings,  and  have 
acknowledged,  to  the  praise  and  honor  of  divine  grace, 
that  it  was  good  for  them  that  they  were  afflicted. 

2.  What  has  now  been  said  may  teach  tis  how  to  hear 

and  improre  hath  present  and  future  sufferings. 

This  sickly  season  of  the  year  has  made  many  pain- 
ful breaches  in  many  families,  and  has  drawn  forth  the 
tears  from  the  weeping  eyes,  and  the  groans  from  the 
burdened  heart,  for  tlie  loss  of  some  near  and  tender 

relation.      Those  therefore,  who  are  mourning  under 

J)  2 


i^lO  IHK  ADVANTAGES   OF  AFiilCTIOIN'. 

these  afflictive  dispensations,  and  those  who  arc  involv- 
ed in  any  other  eahimity,  should  be  careful  that  they 
do  not  bear  all  the  smart  of  such  visitations  without  the 
benefit,  that  might  be  derived  from  them,  and  tliat 
would  be  a  rich  equivalent  for  tlie  mercies  resumed.— 
While  God  is  calling  you  to  mourning  and  lamentation, 
let  it  be  your  principal  care  to  attend  to  the  design  of 
the  rod,  and  search  and  try  your  ways,  that  you  may 
turn  again  unto  tlie  Lord.  Review  the  conduct  of  your 
lives,  and  the  state  of  your  affections,  that  you  may  dis- 
cover what  has  been  deficient  or  irregular,  and  that  the 
proper  remedies  may  be  applied.  Look  to  that  Gcd^ 
who  has  the  licaKs  of  all  men  in  his  hand,  that  he 
would  soften  the  hard  heart,  and  give  you  a  penitent 
frame ;  that  your  souls  might  be  purified  from  all  their 
dross  in  the  furnace  of  affliction,  and  have  the  divine 
image  instamped  upon  them  in  brighter  and  fairer  cha- 
racters. And  in  one  word,  endeavour  to  set  ^  our  heart«^ 
on  that  God,  who  can  abundantly  supply  the  place  of 
all  earthly  enjoyments,  with  tlie  communications  of  his 
grace,  and  who  perhaps  has  removed  some  darling  of 
your  affections,  which  has  filled  that  place  in  your 
hearts,  which  belonged  only  to  him,  and  which  by 
alienating  you  from  Iiis  love  and  service,  might  have 
proved  fatal  to  you.  Eternal  glory,  my  friends,  is  so 
great  a  thing,  that  it  is  well  worth  our  while  to  bear 
the  sharpest  sorrows,  by  which  we  may  be  formed  Ibr 
it.  And  let  thote  of  us,  who  are  in  ease  and  healtli, 
while  others  are  mourning  around  us,  learn  to  sympa- 
thize with  the  distressed,  and  remember  that  in  the  un- 
certainty of  human  affairs,  it  may  not  be  long  before 
we  be  called  to  put  these  iustruetions  into  practice. 


THE  ADVANTAGES  OE  AEEIICTION'.  211 

which  wc  have  heen  laying  before  you  this  day.  Tho 
scene  may  soon  shift,  and  a  storm  may  soon  succeed  our 
present  calm.  It  is  our  wisdom  therefore,  to  be  armed 
against  the  worst,  by  the  cultivation  of  those  graces, 
which  will  be  a  comfortable  support  under  afflictions, 
and  our  only  preparation  for  that  state  of  everlasting 
rest,  ^'  where  all  tears  shall  be  wiped  aw  ay  from  our 
eyes ;  where  there  shall  be  no  more  death,  nor  sorrow, 
nor  pain,  and  where  we  shall  change  the  spirit  of  heavi- 
ness for  garments  of  everlasting  praise." 


SERMON  XI. 

THE  GIL4CE  OF  CHRIST  SUFFICIENT  FOR  UB. 

COR.  II,  'X2,  9. 

tind  he  said  unto  me,  my  grace  is  sufficient  for  thee;  for 
my  strength  is  r.iade  perfect  in  weakness. 

This  is  a  state  of  probation  in  wliicli  we  arc  train- 
ing up  for  an  endless  state  of  happiness  or  misery,  ac- 
cordingly as  we  behave  ourselves  in  this  world.  And 
therefore  we  may  reasonably  expect  to  meet  with  many 
troubles  and  temptations,  which  no  prudence  can  fo?'c- 
see,  nor  any  industry  guard  against.  The  frailties  of 
our  bodies,  the  ignorance  and  corruptions  of  our  minds, 
the  injuries  of  the  world,  the  vicissitude  of  all  sublu- 
nary things,  together  with  the  repeated  assaults  of  hell, 
are  fruitful  sources  of  a  variety  of  uneasiness  and  pain. 
Nor  has  the  disciple  of  Jesus  Christ,  who  has  enlisted 
under  his  banner,  and  devoted  himself  to  him  in  tlic 
jnost  public  manner,  reason  to  expect,  that  because  of 
Ms  profession  of  Christianity  he  shall  be  exempted  from 
the  common  lot  of  mankind.  Nay,  so  far  is  it  from 
this,  that  from  his  adherence  to  the  interest  and  cause 
of  his  master,  he  will  be  exposed  to  a  variety  of  sor- 
rows, that  never  aifect  the  men  of  the  world.  Is  the 
case  then  of  the  true  christian  more  miscral^le,  than 
that  of  others,  who  will  not  have  Christ  to  reign  over 


THE  GRACE  OF  CHUIST  SUFIICIENT  FOR  VS.      213 

Ihem  ?  By  no  means.  Although  he  is  not  immediately 
removed  out  of  his  probationary  state,  yet  he  has  com- 
fort and  support  under  all  his  trials,  Avith  which  the 
world  is  unacquainted,  which  far  overbalance  all  his 
troubles  and  calamities.  Although  he  is  ignorant  and 
apt  to  be  led  astray,  weak  and  easily  overcome ;  yet 
his  almighty  redeemer  will  never  leave  nor  forsake  him  : 
and  he  has  assured  him,  that  "  his  grace  is  sufficient 
for  him,  for  his  strength  is  made  perfect  in  weakness," 
This  reviving  promise,  with  many  others  adapted  to  his 
particular  cases  and  necessities,  he  has  for  his  security 
and  comfort,  in  every  trial  and  temptation.  For  this 
promise  is  to  be  considered,  as  made  to  every  child  of 
God  ;  altliough  it  was  originally  made  to  the  apostle 
Paul,  when  he  earnestly  entreated  the  Lord,  for  the 
removal  of  that  thorn  in  the  flesli,  that  messenger  of 
Satan,  that  was  given  him,  lest  he  should  be  exalted  on 
the  account  of  extraordinary  revelations  made  to  him, 
when  he  was  taken  up  to  the  third  heavens.  For  we 
find  the  autlior  of  the  epistle  to  tiie  Hebrews  Jvpplying 
a  promise  made  on  a  particular  occasion,  as  of  general 
use.  When  Joshua  was  about  to  take  tlie  comraand  of 
the  Israelites,  to  lead  them  into  the  land  of  Canaan,  and 
to  fight  the  Lord's  battles,  God  graciously  promised  to 
him  for  liis  encouragement  and  support:  "  as  I  was 
with  Moses,  so  I  will  be  with  you ;  I  will  not  fail  thee 
nor  forsake  thee."*  This  promise  the  apostle  improves 
as  an  argument  against  covetousness  and  an  anxious 
concern  for  futurity,  and  a  ground  of  contentment  in 
•^very  condition  in  life  f     For  he  hath  said,  ^f  I  will  nc- 

*Jos.  I,  5.  'Heb.  xjir,  5. 


21*      THE  GRAC£  OF  CttiRIST  SUiJblCIENT  FOR  ¥S. 

TCP  leave  thee  nor  forsake  tliee ;"  so  that  we  may 
boldly  say,  "  the  Lord  is  my  helper ;  I  will  not  fear 
what  man  can  do  unto  me."  All  the  children  of  God, 
whether  in  any  preceding  or  succeeding  age  of  the 
church,  stand  in  the  same  relation  to  him ;  are  within 
the  bonds  of  the  same  covenant ;  have  an  interest  in 
the  same  love,  and  are  imder  the  conduct  and  direction 
of  the  same  redeemer,  in  whom  all  the  promises  arc 
yea  and  amciu  Therefore,  we  may  justly  understand 
the  promise,  made  to  the  apostle  in  our  text,  upon  a 
particular  occasion,  as  extending  to  all  the  children  of 
God  in  all  their  troubles.  And  they  may  derive  en- 
couragement from  it,  to  expect,  that  either  God  will  re- 
move the  temptation,  or  support  them  under  it,  so  that 
they  shall  not  be  totally  and  finally  ruined  by  it.  "  Thp 
grace  of  their  Lord  and  Redeemer  is  sufficient  for 
them ;  for  his  strength  is  made  perfect  in  their  weak- 
ness.'' 

In  the  improvement  of  these  words,  we  shall  endea- 
vour, through  divine  assistance,  to  shew, 

I.  That  God*s  own  chiidren  may,  for  wise  reasons,  ex- 
pect to  be  suifered  to  fall  into  troubles  and  tempta- 
tions. 


li.  That  the  grace  of  the  llcdeemer  is  sufficient  for 
them  under  all  their  trials. 

I.  That  God's  OAvn  children,  for  wise  reasons,  may 
he  suffered  to  fall  into  various  troubles  and  temptation^. 


THE  GKACB  or  CltKIST  STJr*lCIENT  *OR  US.         2ib 

It  would  be  arrogance  and  presumption  in  us  ignorant 
and  short  sighted  mortals,  to  attempt  to  lay  doAvn  all 
the  reasons  of  the  divine  administration  in  any  particu- 
lar instance  of  his  government.  He,  whose  wisdom  is 
infinite,  and  whose  understanding  is  unsearchable,  must 
have  many  reasons  of  his  procedure  whicli  we  cannot 
comprehend.  <^  His  ways  are  above  our  ways,  and  his 
thoughts  above  our  thoughts."  Yet  he  has  condescended 
to  reveal  himself  so  far  to  us,  as  to  enable  us  in  some 
good  measure  to  vindicate  his  ways  towards  us,  and  to 
give  some  of  the  reasons  Avhy  he  suffers  liis  own  chil- 
dren, whom  he  loves  with  peculiar  affection,  to  fall  into 
troubles  and  temptations. 

1.  To  prevent  our  heing  exposed  to  temptaiion,  zcoiiJd  he 
inco^isistent  with  our  heing  in  a  state  of  pvohation,  and 
mco7isist€nt  with  our  profession  of  chrisliitnity. 

By  enlisting  under  the  banner  of  Christ,  we  are  en = 
gaged  in  a  continual  warfare  w  ith  the  united  powers  cf 
hell,  with  the  world  around  us,  and  with  our  own  in- 
dwelling  corruptions.  And  a  state  of  warfare  ahvays 
supposes  opposition  and  coniiicts,  and  struggles  and  un- 
easiness ;  and  it  must  tlicrefore  be  absurd  to  expect, 
that  we  can  ^*  fight  iliQ  good  light  of  faith,"  and  at  the 
same  time  meet  with  no  temptation  to  draw  us  aside 
from  the  path  of  duty  :  Kor  are  these  enemies  of  oui- 
salvation  so  weak  and  inconsiderable,  as  to  give  i:?  ra 
tlonal  gromuls  to  hope,  that  they  will  give  us  little  or  no 
uneasiness.  *»  The  principalities  and  powci's^  and  the 
rulers  of  ilie  darkness  of  this  world,*'  witli  \\liom  wc 
proffss  1o  contend,  are  possessed  of  angelic  powers  axMf 


:Z16        THE  GRACK  01  CHRIST  SUFFICIJENT  TOR  US. 

capacities,  are  filled  with  malice  and  revenge  against  iisj 
are  many  in  number,  vigilent  to  observe,  and  diligent  ia 
improving  an  opportunity  against  us.  Besides,  they  have 
liad  long  experience  in  the  accursed  arts  of  ruining  im- 
mortal souls,  have  actually  slain  their  thousands  and  ten 
thousands ;  and  the  best  of  God's  children  have  found 
by  mournful  experience,  that  they  have  been  often  over- 
come by  them.  So  sensible  was  the  apostle  of  the  dan- 
ger arising  from  this  quarter,  that  he  founds  an  exhor- 
tation to  vigilance  and  sobriety,  upon  the  consideration 
of  the  devil's  going  about  <^  like  a  roaring  lion,  seeking 
whom  he  might  devour."  As  we  are  then  engaged  by 
our  profession  of  Christianity,  in  this  dangerous  conflict 
with  evil  spirits,  who  will  frequently  renew  their  as- 
saults, however  often  vanquished ;  we  can  reasonably 
expect  nothing  but  frequent  and  severe  struggles  with 
them,  while  we  are  in  this  state  of  probation. 

Nor  is  this  all:  The  christian  not  being  of  the  world, 
while  he  is  in  it,  but  a  sojourner  and  traveller  to  the 
invisible  world,  must  expect  to  suifer  persecution  in  some 
degree,  if  he  would  live  godly  in  Christ  Jesus.  Although 
the  enmity  that  subsists  between  the  seed  of  the  woman 
and  the  seed  of  the  serpent,  does  not  discover  itself  in 
the  heart  and  fire  of  a  raging  persecution,  yet  it  v.  ill 
appear  in  afflictions  of  an  inferiour  nature.  Because 
the  christian  cannot  run  to  the  same  excess  of  riot  with 
a  wicked  and  ungodly  world,  they  will  traduce  and  des- 
pise him,  accuse  liim  of  an  affectation  of  singularity  or 
of  hypocrisy,  and  his  brightest  virtues  will  pass  under 
an  injurious  name.  His  humility  passes  for  pride  and 
grimace,  hisi^atience  under  injuries,  cowardice  and  mean- 


THE  GRACE  OF  CHRIST  SUFFICIENT  FOR  US.         217 

iiess  of  spirit ;  and  his  punctuality  in  duty  will  furnish 
abundant  matter  for  ridicule  and  reproach  to  a  wicked 
world  around  him.  And  as  this  is  his  situation  in  the 
world,  it  must  surely  be  no  small  trial  to  bear  these 
things,  in  a  manner  becoming  the  dignity  of  his  chris- 
tian profession.  He  cannot  expect  more  than  his  inno- 
cent master  :  to  be  exempted  from  bearing  the  contra- 
diction of  sinners  against  him.  And  during  our  continu- 
ance in  this  state  of  probation,  we  must  necessarily  con- 
Terse  with  sensible  objec|i3  around  us,  which  tend  to  en- 
gross our  affections,  to  hinder  our  progress  in  the  spiri- 
tual life,  and  to  lead  us  astray  from  the  path  of  duty. 
Among  all  the  various  tempers  and  dispositions  of  men, 
there  is  not  one  to  be  found  but  may  be  successfully 
addressed  by  some  peculiar  temptation  of  the  world  5 
there  is  no  age  or  period  of  life,  in  which  the  riches  of 
honor  and  the  pleasures  of  time,  have  not  attractions 
fatally  successful  against  us ;  and  there  is  no  state  or 
condition,  that  can  in  this  life,  place  us  beyond  the  reach 
of  an  assault  from  one  quarter  or  another.  And  there- 
fore, it  is  a  necessary  consequence  of  our  being  here  in  a 
state  of  probation,  and  engaged  in  a  perpetual  warfare 
with  the  world,  that  we  must  expect  to  meet  w ith  temp- 
tations of  this  kind. 

And  further,  by  enlisting  under  the  banner  of  Jesus 
Christ,  we  are  also  bound  to  conflict  with  our  remain- 
ing corruptions,  which  are  daily  breaking  out  in  variouvS 
instances,  and  subjecting  us  to  many  a  severe  and  dan- 
gerous struggle.  Our  sanetification  here  is  but  imper- 
fect and  incomplete  ;  so  that  the  best  of  christians  often 

find  the  ''  flesh  lusting  against  the  spirit,  and  the  spiiit 

E  2 


5318        THE  GRACE  OF  CHRIST  SUFFICIENT  FOR  US. 

against  the  flesh ;"  and  these  two  are  contrary,  the  one 
1 0  the  other,  so  that  we  cannot  do  the  things  that  we 
wonld.  "  This,  in  a  greater  or  less  degree,  is  the  con- 
dition of  every  one  that  has  engaged  in  the  spiritual 
warfare.  And  the  apostle  Paul,  notwithstanding  ail  his 
proficiency  and  advancement  in  the  spiritual  life,  had 
*•  a  thorn  in  the  flesh,  a  messenger  of  Satan  to  huffet 
him,"  some  peculiar  infirmity  or  temptation,  which  was 
continued  with  him  to  keep  him  Immhle,  though  he  he- 
sought  the  Lord  thrice  that  it  might  be  removed.  So 
that  from  the  whole  it  appears,  that  to  be  exposed  to 
no  temptations,  would  be  inconsistent  with  the  design  of 
God  in  placing  us  in  a  state  of  probation  here,  and  incon- 
sistent with  our  professions  of  Christianity. 

2.  God  may  siiffer  his  own  cliildrcn  to  fall  into  tcmjita- 
tions  and  troubles,  in  order  to  mortify  their  remainins: 
pride  and  comiption, 

Wlion  the  christian  is  in  prosperous  circumstances, 
or  is  favored  with  cxtraordinarv  manifestations  of  the 
divine  favor,  the  gpeat  adversary  of  his  soul  endeavours 
to  improve  his  prosperity  as  a  means  of  lulling  him  into 
a  carnal  security,  or  of  puffing  him  up  witli  spiritual 
pride  :  but  God  in  tender  mercy  to  him,  sends  adversity 
to  rouse  his  mind  from  his  indolence  and  insensibility. 
This  was  the  case  of  Joseph's  brethren,  who  began  to 
think  of  their  unnatural  treatment  of  him,  when  they  fell 
into  trouble  in  Egypt.  "  Verily  we  were  guilty  ccnceni- 
ing  our  brother,  in  that  we  saw  the  anguish  of  his  soul, 
when  he  besought  us  and  we  Avoiild  not  hear^  therefore 
is  this  distress  come  upon  us.''     And  the  apostle  in  our 


\ 


THE  GRACE  OF  CHRIST  SUFFICIENT  FOR  VS.        219 

context  assures  us,  that  the  reason  why  he  had  a  mes- 
senger of  Satan  sent  to  buffet  him,  was  in  order  to  keep 
him  from  being  immoderately  exalted  on  the  account  of 
extraordinary  revelations  made  to  him,  when  he  wa*^ 
caiiglit  up  into  paradise. 

3.  God  may  suffer  his  children  to  fall  into  trovhle  and 
temptation f  to  correct  them  for  their  sins  and  to  make 
them  more  ivatchfiiL 

God  frequently  reclaims  the  Avanderings  of  his  peo- 
ple by  severe  and  afflictive  dispensations  of  his  provi- 
dence. Every  child  of  God  has  reason  to  say  with  the 
Psalmist,  "  that  it  Vvas  good  for  him  to  be  afflicted  ;  for 
before  he  went  astray,  but  now  he  had  learned  to  keep 
the  word  of  God."  How  ardent  are  their  prayers,  how 
deep  their  repentance,  and  how  active  and  careful  are 
they,  when  the  hand  of  God  lies  hea%'y  on  them,  in  com- 
parison with  what  they  were,  when  the  sun  shined  un- 
clouded on  their  heads  and  every  thing  succeeded  ac- 
cording to  their  wishes  !  And  if  we  grow  remiss  and 
careless  in  the  ways  of  God,  and  leave  the  avenues  and 
passes  of  the  soul  unguarded,  we  provoke  our  heavenly 
father  to  leave  us,  we  pave  the  way  for  our  adversary 
to  destroy  the  peace  and  comfort  of  our  minds,  and  give 
him  an  opportunity  of  convincing  us  by  mournful  expe- 
rience, of  the  necessity  of  vigilance  and  of  living  near  to 
God.  And  if  we  not  only  remit  our  care  and  watchful- 
ness, but  also  barken  to  his  destructive  insinuations  and 
comply  with  his  temptations  to  depart  from  the  living 
God,  our  oifended  father  may  suffer  us  (o  experience 
his  power  and  malice,  in  order  to  teach  us  what  an  evj^ 


220        THE  GRACE  OE  CHRIST  SUFFICIENT  FOR  US. 

and  bitter  thing  it  is  to  go  astray  from  him,  and  to  pro- 
voke him  to  Avithdraw  the  light  of  his  reconciled  coun- 
tenance. 

^,  God  may  suffer  kis  children  to  fall  into  temptations  and 
trials,  in  order  to  prove  and  strengthen  their  graces. 

This  was  eminently  the  case  of  that  ancient  sufferer 
Job,  who  had  obtained  the  character  of  a  perfect  and 
upright  man,  from  God  himself.  Yet  the  accuser  of  the 
brethren  maliciously  insinuated,  that  his  obedience  to 
God  flowed  from  some  selfish  and  mercenary  principle. 
"  Does  Job  serve  God  for  nought?  Thou  hast  made 
an  hedge  about  him,  and  hast  blessed  the  work  of  his 
hands,  and  his  substance  is  encreased  in  the  land.-^ 
But  put  forth  thine  hand  now  and  touch  all  that  he  hath, 
and  he  will  curse  thee  to  thy  face.'^  The  good  map  is 
brought  to  the  trial  and  stands  the  shock,  perhaps  the 
greatest  that  any  mere  man  did,  triumphs  over  the  ma- 
lice of  the  devil,  and  is  accepted  of  his  God.  Fully 
sensible  that  afflictions  and  temptations  give  occasion 
for  the  exercise  and  improvement  of  grace,  the  apostle 
James  (i,  2.  3.)  exhorts  us  in  these  words :  "  My  brethren, 
count  it  all  joy  when  ye  fall  into  divers  temptations, 
knowing  that  the  trial  of  your  faith  worketh  patience." 
And  the  apostle  Paul  says  to  the  same  purpose,  =^  f'  We 
gloi'yin  tribulations,  knowiug  that  tribulation  worluth 
patience,  and  patience  experience,  and  experience  hope." 
Thus  our  graces  are  improved  and  strengthened,  and 
we  are  trained  up  for  more  eminent  services  and  suffec- 

^Kom.  V,  3,  '1. 


THE  GRACE  OF  CHRIST  SUrEIClENT  EOR  US.        221 

ings  in  the  cause  of  God.  And  while  we  are  taught  for- 
titude and  firmness  of  mind,  the  same  severe  discipline 
breaks  the  insensibility  and  fierceness  of  our  natures, 
softens  us  into  humanity,  and  melts  us  into  commissera- 
tion  and  tenderness  for  the  distressed.  Thus  our  Savi- 
our himself  learned,  and  thus  his  followers  learn  to 
sympathise  with  one  another  under  temptations  and 
troubles. 

5.  God  may  suffer  his  cJtildren  to  he  involved  in  dijjicut' 
ties  to  teach  them  the  insufficiency  of  their  own  strength, 
and  of  every  thing  else  to  support  them  in  the  spiritual 
warfare. 

The  scandalous  and  aggravated  fall  of  Peter  is  re- 
corded to  teach  us  the  folly  and  danger  of  depending 
upon  our  own  strength,  to  overcome  the  numerous  and 
powerful  enemies  of  our  salvation,  and  the  necessity  of 
choosing  God  for  our  portion  and  happiness,  our  pro- 
tector and  defence.  Were  we  left  to  struggle  with 
our  enemies  in  our  own  strength,  we  should  be  soon  baf- 
fled and  swallowed  up  by  them.  And  it  is  a  mistake 
here  that  ruins  thousands,  who  enter  into  the  spiritual 
Avarfare  without  a  dependance  on  the  power  of  the  vic- 
torious captain  of  t]ieir  salvation;  and  therefore  after 
they  have  made  some  faint  resistance,  and  continued  a 
iittl^  time  in  the  field,  they  give  up  all  for  lost,  and  fall 
a  sacrifice  to  their  unwearied  enemies.  Therefore,  God 
suffers  his  own  children  to  fall  sometimes  by  the  pov,  er 
of  temptations,  to  teach  them  the  folly  of  depending 
upon  their  own  strength,  or  upon  any  thing  else  but 
the  grace  and  power  of  their  almighty  Redeemer^  "  who 


222      THE  GKACE  OF  CHftlST  SUFFICIENT  FOR  XJS. 

alone  can  mrike  them  more  than  conquerors."        This 
brings  me  to  shew, 

II.  That  the  grace  of  the  Redeemer  is  sufficient  for 
us  in  every  trial  and  temptation. 

TJicrc  is  no  purpose  for  which  the  christian  needs 
grace  and  assistance,  but  lie  may  find  a  sufficiency  in 
his  exalted  Kedeemcr,  "  in  whom  dwell  all  the  trea- 
sures of  wisdom  and  knowledge  and  the  fulness  of  the 
godhead  bodily."  His  grace  is  sufficient  to  restrain  the 
rage  and  violence  of  his  enemies.  **  For  he  has  the 
keys  and  power  of  the  invisible  world,  and  ail  its  inhabi- 
tants under  his  absolute  controul.  He  holds  the  infer- 
nal spirits  in  chains,  cheeks  and  governs  all  their  mo- 
tions, and  says  to  the  most  furious  of  them,  as  he  does 
to  the  proud  waves  of  the  sea,  "hitherto  shall  ye  come 
and  no  farther."  Are  we  ignorant  and  easily  led  astray 
by  passion,  or  prejudice,  or  the  false  and  delusive  ap- 
pearances of  things  ?  He  is  able  to  instruct  and  teach  us, 
to  lead  us  into  all  necessary  truth,  to  direct  us  in  the 
way  that  is  everlasting,  and  to  make  us  wise  to  salva- 
tion. Are  we  weak,  and  easily  overcome  by  the  rest- 
less enemies  of  our  salvation  ?  His  grace  is  sufficient  to 
assure  us,  that  no  temptation  shall  befall  us,  but  what 
is  common  to  man,  and  what  we  shall  be  enabled  to 
bear.  So  that  lie  is  able  to  support  our  spirits  when 
ready  to  sink  under  the  weight  of  our  afflictions  or  the 
power  of  our  temptations.  Nay,  he  is  able  to  make  us 
rejoice  in  tribulations,  and  to  triumph  in  the  midst  of 
surrounding  flames  ;  the  power  of  Christ  resting  on  us. 
Arc  we  ready  to  be  discouraged  at  the  prospect  of  dif- 


THE  GRACE  OF  CHRIST  SUFFICIENT  FOR  US.      233 

iicult  and  laborious  services,  to  which  we  may  be  cal- 
led in  the  course  of  divine  providence  ?  Are  we  ready 
to  account  the  yoke  of  Christ  heavy,  and  his  command- 
ments grievous  ?  In  this  trying  conjuncture,  his  grace 
is  sufficient  for  us  and  his  strength  is  made  perfect  in 
our  weakness.  However  hard  and  severe  the  duty  may 
be  ;  yet  "  through  Christ  strengthening  us,  we  shall  be 
enabled  to  do  all  things ;"  and  therefore  with  the  high- 
est reason  the  apostle  exhorts  us  "  to  be  strong  in  the 
liord  and  in  the  power  of  his  might."  =^  In  a  word  he 
is  able  to  strengthen  all  our  graces,  and  to  keep  us  by 
his  mighty  power  through  faith  unto  eternal  salva- 
tion. He  is  able  to  keep  us  from  the  tyranny  of  Satan 
and  the  bondage  of  sin,  from  sinking  under  the  over- 
whelming load  of  affliction,  and  from  final  apostacy, 
from  the  curse  of  a  broken  law,  and  the  slavish  fear  of 
death. 

Now  that  the  disciple  of  Jesus  Christ,  who  has  en- 
listed under  his  banner  and  devoted  himself  to  his  ser- 
vice, may  depend  with  confidence  upon  the  grace  and 
strength  of  his  Redeemer  to  be  sufficient  for  him  to  an- 
swer all  these  important  purposes,  will  appear  from  thp 
following  considerations. 

1.  ThcTarious  relations,  under  which  he  condescends  to 
oitm  us,  are  a  sufficient  ground  of  trust  and  con-fidence 
in  him  in  every  temptation. 

We  are  the  redeemed  of  the  Lord,  For  our  sakes  he 
descended  from  the  regions  of  light,  and  emptied  hiin- 

^^.ph.  VI,  10. 


22*        THE  GRACE  OF  CHRIST  SUFFIClEDiT  FOK  ivS. 

self  of  the  glory,  that  he  had  with  the  fatlier  before 
the  world  began.  He  condescended  to  assume  our  na- 
ture, t»  submit  to  a  life  of  labour  and  reproach,  and  te 
the  ignominious  death  of  the  cross  ^  in  order  to  deliver 
us  from  the  curse  of  a  broken  law,  the  wrath  of  an  of- 
fended God,  the  tyranny  and  bondage  of  sin,  and  from 
the  fatal  consequences  of  it  in  the  world  to  come.  Now, 
seeing  lie  has  redeemed  us  by  his  own  blood,  can  there 
be  any  blessing  that  he  will  refuse  to  bestow  on  us? 
Will  not  his  living  care  perform  what  his  dying  love 
began?  Will  not  that  love  which  brought  liim  from 
heaven,  which  supported  him  in  all  his  amazing  suffer- 
ings, which  nailed  him  to  the  accursed  tree,  and  laid 
him  in  the  silent  grave,  still  engage  him  to  protect,  to 
strengthen  and  to  comfort  those  that  he  has  died  to  re- 
deem ?  Would  he  die  to  save  us  from  the  power  of  our 
enemies,  and  then  leave  us  exposed  to  their  power  and 
rage  ?  No  :  Those  that  he  loves,  he  loves  to  the  end,  and 
will  never  leave  nor  forsake  them,  until  he  brings  them 
in  safety  to  those  mansions  of  joy  and  glory,  which  he 
has  purchased  for  them,  in  his  father's  house. 

.  Again,  does  he  not  acknowledge  us  as  the  members 
of  his  body  ?  And  if  it  would  be  unnatural  for  us  to  suf- 
fer any  of  our  limbs  to  be  destroyed  through  our  negli- 
gence, when  it  was  easy  to  preserve  it ;  would  it  not  be 
inconsistent  in  the  blessed  Redeemer  to  own  us  in  this 
relation,  and  at  the  same  time  exercise  no  care  over  us  ? 
Is  it  possible  for  us  to  remain  unconcerned,  when  any 
of  our  members  is  suifering,  or  in  eminent  danger  of 
being  destroyed  ?  And  does  he  not  as  tenderly  sympa- 
thize with  all  his  suffering  members ;  being  "  touched 


THE  GR.iCE  OF  CHRIST  SUFFICIENT  FOR  US.         225 

witli  the  fcclittg  of  our  infirmities  ?• '  Nay ;  sooner  shall 
we  be  able  to  divest  ourselves  of  all  the  feelings  of  hu- 
man nature,  and  delight  in  pain  and  misery,  than  the 
blessed  Redeemer  can  lay  aside  his  concern  for  the 
members  of  his  riiystical  body,  and  suffer  them  to  be 
destroyed. 

Again  ;  does  lie  not  acknowledge  us  as  his  hrethren  0' 
And  is  not  this  a  title  of  love  ;  and  does  it  not  direct  us  to 
the  expectation  of  favor  ?  Is  it  unnatural  and  unbeco- 
ming for  those  that  are  connected  together  in  so  close  and 
endearing  a  relation,  to  be  strangers  to  each  other's 
griefs  aud  burdens  and  difficulties  ?  And  will  he,  who 
encourages  us  to  expect  his  counsel  and  assistance  in  ail 
our  distresses,  by  assuming  the  title  of  our  elder  bro- 
ther, forget  this  tender  relation,  shut  up  his  boAvels  of 
compassion  from  us,  and  disappoint  our  expectations 
from  him  ?  No  :  he  exercises  ail  that  tenderness  and 
care  for  lis,  which  this  relation  demands.  And  is  not 
this  argument  strengthened,  when  we  consider  that  he 
owns  us  under  every  relation  that  can  promise  us  pro^ 
tection,  friendship,  assistance  and  care  ? 

And  what  is  full  and  express  to  our  purpose ;  he  has 
promised  to  be  the  captain  of  our  salvatioiu  to  protect 
us  against  all  the  assaults  cf  our  spiritual  enemies,  to 
lead  lis  on  to  victory,  and  to  make  us  more  than  con- 
querors.  In  a  battle  it  is  of  great  advantage  to  have  a 
brave  and  experienced  commander,  who  has  a  tender 
regard  for  his  soldiers,  who  will  not  desert  nor  expose 
them  to  unnecessary  dangers  and  hardships,  but  wiU  en- 
courage and  help  them  in  an  hour  of  cxtremitv,     Snoh 

F  2 


:M    T 


iiE  GHACE  01'  CH1118T  SLl'i'lCiE.NT  iOli  i.>. 


a  leader  ami  commander  lias  the  chrislian  warrior^  ^vho 
loves  us  Avitli  infinite  tenderness,  who  will  never  forsake 
us  in  the  article  of  danger,  hut  will  encourage  and 
strengthen  us  to  light  the  good  light  of  faith,  without 
yielding.  He  will  never  call  out  his  children  to  fight 
with  flesh  and  hlood,  with  principalities  and  powers, 
and  the  rulers  of  the  darkness  of  this  world,  and  leave 
them  to  struggle  alone  with  their  numerous  and  i)o*ent 
enemies.  No  :  he  has  never  deserted  any  of  his  humhl« 
followers ;  and  they  will  ever,  till  the  end  of  time,  find 
him  kind  and  faithful,  until  every  enemy  is  vanquished 
and  their  salvation  is  completed.  However,  he  may  for 
a  season  suffer  them  to  he  led  captive  hy  their  ene- 
mies ;  and  however  they  may  he  ready  to  give  up  all 
for  lost,  yet  in  this  hour  of  darkness,  the  captain  of 
their  salvation  appears  for  their  deliverance,  stirs  them 
up  to  the  fresh  contention,  and  strengthens  them  to 
persevere  with  fortitude.  For  their  support  and  en- 
couragement, he  says  to  them,  **  fear  not,  for  I  am  with 
thee,  he  not  dismayed,  for  I  am  thy  God  5  I  will  help 
thee,  yea  I  will  strengthen  thee  ;  yea  I  will  uphold  thee 
with  the  right  hand  of  my  righteousness."-^  He  as- 
sures them  in  our  text,  that  "  his  grace  shall  he  suffi- 
cient for  them,  and  his  strength  shall  he  made  perfect 
in  weakness."  And  he  lias  promised,  that  **  he  will 
never  leave  nor  forsake  them."f  This  is  that  victorious 
captain,  under  whom  the  christian  lights  and  conquers  : 
•This  is  that  man,  who  is  promised  '*  to  he  a  hiding 
place  from  the  storm,  and  a  covert  from  the  tempest, 
as  rivers  of  water  in  a  dry  place,  and  the  shadow  of  a 

*Is.  XL,  10.  fiieb.  :iiii;  5* 


THE  aKACE  OF  CHRIST  StlEriGIENT  FOR  US.        327 

great  rock  in  a  weary  land."  In  a  word,  tlicre  is  not  a 
relation  under  which  he  is  pleased  to  own  his  childrent 
but  what  promises  comfort,  support  and  direction,  under 
all  their  troubles  and  temptations. 

2.  The  dirinepeifections  of  our  Medcemer  give  us  ground 
to  trust,  that  his  grace  shall  be  sufficient  for  us. 

Our  Redeemer  is  God  as  well  as  man.     "  He  is  the 
man  that  is  my  fellow,"  saith  the  Lord  of  hosts.  "  He 
was  in  the  form  of  God,  and  thought  it  no  robbery  to 
be  equal  with  God."     In  him  are  lodged  all  tlie  trea- 
sures of  wisdom  and  knowledge ;  so  that  he  cannot  be 
mistaken  in  determining  the  allotments  of  his  children. 
*«  He  is  the  king  of  kings  and  Lord  of  Lords  ;  the  be- 
ginning and  the  end,  the  first  and  the  last ;  who  was  in 
the  beginning  with  God  and  is  God,  and  by  wliom  all 
things  were  made,  that  were  made,  whether  they  be 
thrones  or  dominions,  principalities  or  powers."     And 
although  he  emptied  himself  of  the  glory  tliat  he  had 
with  the  father  before  the  world  began,  and  appeared 
in  tae  humble  form  of  a  servant ;  yet  even  in  the  days 
of  his  flesh,  the  whole  creation,  animate  and  inanimate* 
paid  an  absolute  homage  and  obedience  to  liim.      The 
winds  and  Avaves,  sickness  and  deat]i,  angels  and  devils 
obeyed  his  sovereign  voice.     Nor  is  the  compassion  and 
tenderness  of  his  heart  towards  his  disciples,  inferior 
to  his  power.     What  then  can  all  the  united  powers  of 
earth  and  hell  do  against  infinite  wisdom,  unlimited 
goodness,  and  almighty  power  ?  Can  t]iey  destroy  those 
that  are  protected  by  such  a  Saviour  ?     That  arm,  may 
the  christian  say,  which  laid  the  foundations  of  t]ie  oartb 


ii^S      THE  GllAJJE  OE  CUKIST  SUFFICHiNT  TOR  X:^. 

and  settled  tlic  ordinances  of  the  universe ;  that  arm, 
^vhich  formed  and  still  upholds  the  stupendous  fabric  of 
nature,  is  stretched  out  for  my  protection  and  security. 
He  that  spoke  the  almiglity  word,  and  immediately  an 
universe  emerged  out  of  nothing,  cannot  want  power  to 
crush  all  my  formidable  enemies  by  a  single  act  of  his 
will.  And  he,  whose  words  are  more  inviolable  tlian 
the  everlasting  pillars  of  heaven,  can  never  prove  un- 
faithful to  his  gracions  prouiises.  Omnipotence  itself 
must  first  be  vanquished,  and  the  compassionate  Re- 
deemer lose  all  his  affection  for  those,  whom  he  pur- 
chased with  his  blood,  before  I  can  be  destroyed  by  the 
violence  or  rage  of  my  enemies.  Let  floods  of  corrup- 
tion then  rise  within  me,  and  dangers  threaten  me  from 
without ;  yet  I  am  secure  in  the  hands  of  my  Redeemer, 
from  wliom  none  shall  ever  be  able  to  pluck  his  sheep. 
A^ain  world  !  I  shall  e'er  long  be  delivered  from  ail  thy 
snares  and  placed  beyond  the  reach  of  all  thy  tempta- 
tions. Infernal  serpent !  Christ  the  victorious  captain 
of  my  salvation  will  at  last  crown  all  my  labours  in  the 
spiritual  warfare,  and  give  me  pow  cr  to  trample  you 
under  my  feet.  This,  my  friends,  is  the  security  that 
every  person,  who  is  enlisted  under  the  banner  of  Christ, 
lias,  that  his  grace  shall  be  suiHclent  for  him,  and  that 
liis  strength  shall  be  made  perfect  in  weakness.  And 
what  heart  could  desire  more  ?  Who  w  ould  be  afraid  to 
encounter  the  various  enemies  of  his  salvation  ?  "Who  can 
despair  of  success  and  victory,  under  the  conduct  of  om- 
nipotence ? 

Was  there  any  necessity  for  it,  we  could  appeal  to 
innumerable  gracious  promises  made  to  the  christiaii 


rUE  GRACE  OF  CHEIST  SUETICIENT  lOR  US,      2^9 

for  his  security  and  comfort  under  every  trial  and  temp- 
tation. And  we  might  appeal  to  tlie  happy  experience 
of  thousands,  who  have  heen  enahled  to  fight  the  good 
fight  of  faith,  and  to  come  off  victorious  through  him 
that  loved  them  and  gave  himself  for  them.  But  the 
comfortable  doctrine  is  suiliciently  confirmed  already ; 
and  w'c  shall  therefore  proceed  to  the 

APPXICJlTION. 

1.  Jlre  the  children  of  God  then  freqneiithj  exposed  to 
temptations  and  tronhles^  Hence  learn  of  how  great 
advantage  it  is  to  exercise  a  Urehj  faith  in  the  son  of 
God. 

AVhen  we  are  tempted  to  sin,  our  faifli  in  Christ 
should  teach  us  to  reason  thus  :  Did  tlie  Lord  of  life  and 
glory  hear  our  sins  in  his  ow n  body  on  the  tree,  that  we 
being  dead  to  sin  might  live  unto  righteousness  ?  And 
shall  we,  who  expect  such  inestimable  advantages  by  his 
death,  deliberately  counteract  one  of  the  great  ends  of 
his  sufferings  ?  Shall  we  suiTer  those  sins  to  reign  in  ouj* 
mortal  bodies,  which  he  designed  to  destroy,  when  lie 
bore  the  punishment  of  them  in  his  own  sacred  body? 
Shall  we  not  comply  with  this  great  end  of  our  Savi- 
our's death,  and  testify  the  sense  we  have  of  our  obliga- 
tions to  live  to  him  by  a  constant  watchfulness  against 
every  sin,  and  by  the  strongest  resolutions  to  forsake 
every  false  and  w  ieked  way  ?  Has  he  not  by  his  death 
obtained  that  invaluable  gift  of  the  holy  spirit,  by 
which  we  are  enabled  to  mortify  the  deeds  of  the  body  ? 
And  shall  we  not  look  up  to  him  by  an  eye  of  faitli  for 
those  gracious  aids  and  influences  which  he  has  pur- 


3^0        %R-E,  GKACE  or  CHRIST  S1?^JPICIENT  lOR  IJS. 

eliased,  which  he  bestows  with  the  greatest  readiness, 
and  which  alone  can  make  us  more  than  conquerers  id 
eycry  temptation  ? 

Again,  are  wc  tempted  to  distrust  the  goodness  of 
God,  and  are  we  ready  to  look  upon  our  trials  and  temp- 
tations as  arguments  of  our  rejection  by  (jod  ?  We  may 
see  from  the  preceding  discourse,  that  God,  foi*  wise 
reasons,  often  suiTers  his  own  childreli  to  fall  into  temp- 
tations I  and  we  may  derive  encouragement  by  looking 
to  that  Redeemer,  who  was  tempted  in  all  things  as  we 
are  ;  who  was  assaulted  for  forty  days  in  the  wilderness 
by  a  variety  of  the  most  horrid  temptations ;  who  was 
tempted,  not  only  to  a  sinful  distrust  of  divine  provi- 
dence on  the  one  hand,  and  to  a  rash  presumption  on 
the  other,  but  also  to  fall  down  and  worship  the  usurp- 
ing prince  of  this  world.  Faith  is  the  shield  by  which 
we  are  to  quench  these  iiery  darts  of  the  devil.  And 
what  little  ground  have  we  to  think  it  strange,  that  he 
who  dared  to  attack  the  head,  should  also  assail  the 
members ;  or  that  we  are  rejected  by  God  merely  be- 
cause we  are  tempted ;  when  we  see  from  the  example 
of  our  blessed  Redeemer,  that  it  is  not  inconsistent  with 
the  divine  goodness  to  expose  the  dearest  of  his  children 
to  the  most  violent  temptations  ? 

Again,  are  v>'c  ready  to  faint  in  the  spiritual  warfare^ 
when  we  consider  the  violence  and  strength  of  tempta- 
tion and  our  own  inability  to  resist  ?  Here  faith  in  the 
son  of  God  is  of  great  advantJigc  to  encourage  our  hearts 
and  to  strengthen  our  resolutions  to  fight  without  yield- 
ing.    "  His  grace  is  sufficient  Ibr  us,  aud  his  strength 


The  grace  of  christ  stFFiciENT  poK  vs.      231 

is  made  perfect  in  weakness."  And  we  should  by  faith, 
consider  him  who  rejected  the  most  alhiring  offers  of 
the  tempter,  and  who  stood  firm  under  the  most  violent 
shock  of  persecution  and  suffering.  Wc  may  derive 
support  from  considering  this  glorious  captain  of  our 
salvation,  who  triumphed  over  all  his  and  our  enemies, 
and  who  has  not  only  taught  us  by  his  example  how  to 
conquer  them,  but  has  also  promispd  us  all  necessary 
assistance,  and  has  assured  us  that  greater  is  he  that  is 
in  us,  than  he  that  is  in  the  world.  Let  us  then  look  to 
him  by  faith,  who  by  his  own  sufferings,  has  learned  to 
succour  those  that  are  tempted ;  who  has  spoiled  pria- 
eipalities  and  powers,  and  who  can  bruise  Satan  under 
the  feet  of  his  weakest  followers,  strengthening  them 
with  might  in  the  inner  man,  and  keeping  them  by  his 
mighty  power  through  faith  unto  eternal  salvation. 

Are  we  ready  to  be  discouraged,  when  we  consider 
how  often  we  have  broken  covenant  with  God  and  fallen 
into  sin  ?  Let  us  by  faith,  consider  our  almighty  advo- 
cate Avith  the  father,  even  Jesus  Christ,  the  righteous, 
who  is  also  the  propitiation  for  our  sins.  Let  us  look 
to  our  glorious  Redeemer,  in  whose  atoning  blood  there 
is  efficacy  enough  to  wash  away  sins  of  the  deepest  dye, 
and  in  whose  all-sufficiency  there  is  strength  enough  to 
recover  us  from  the  most  dangerous  falls. 

2.  Is  the  grace  of  Christ  siifficient  far  us  in  all  our 
trials'^  How  happy  then  arc  those  ivho  are  enlisted 
under  his  banner"^ 

They  shall  never  be  suffered  to  fail  into  teraptattons 
l>ttt  for  their  advantage :  for  God  grieves  none  of  bK 


i23^        IHii  GKACE  Ot  CHRIST  SUFFICIlENT  Jfc'Oll  US. 

children  willingly,  but  pities  them  with  divine  compas- 
sion, watclies  oyer  them  with  peculiar  care,  provides  for 
their  security  and  support,  and  orders  all  their  allot- 
ments in  infinite  mercy  and  tenderness.  They  shall 
never  he  deserted  hy  their  God  and  Redeemer  in  an 
hour  of  difficulty  and  distress,  but  he  will  either  enable 
them  to  hear  the  temptation,  or  with  it  make  a  way  for 
their  escape.  Thoy  |iave  peace  and  comfort  which  the 
men  of  the  w  orld  know  nothing  of,  and  which  can  sup- 
port them  under  the  loss  of  many  external  comforts, 
and  when  every  thing  looks  dark  and  gloomy  around 
them.  They  have  peace  with  God,  enjoy  the  light  of 
bis  countenance,  "  and  the  testimony  of  a  good  consci- 
ence, that  in  simplicity  and  godly  sincerity,  not  by 
fleshly  wisdom  but  by  the  grace  of  God,  they  have  their 
conversation  in  the  world."  Their  formidable  enemies 
may  rage,  but  they  cannot  destroy  those,  who  are  sup- 
ported by  the  mighty  God  of  Jacob.  They  may  pursue 
them  with  restless  malice  and  assiduity,  even  to  tlie 
confines  of  the  invisible  w  orld,  but  their  almighty  Re- 
deemer stands  ready  to  receive  their  departing  spirits, 
and  guards  of  attending  angels  are  commissioned  to 
convey  them  in  safety  to  the  abodes  of  everlasting  joy 
and  rest.  >Vho  then  can  sufficiently  describe  the  hap- 
piness of  those,  for  Avhom  the  grace  of  their  Redeemer 
is  sufficient  in  all  their  trials,  and  in  whose  weakness  his 
strength  is  made  perfect  ?  Who,  my  friends,  would  not 
desire  to  be  under  the  protection  of  such  a  Saviour  ? 
Who  could  think  a  hardship  of  his  service  ?  Who  would 
not  glory  in  their  relation  to  him  ?  Wlio  would  not  be 
willing  to  enlist  under  his  banner  ? 


TUB  GRACE  OF  CHRIST  SUJJICIENT  FOR  US.  233 

3.  How  miserable  are  those  tvlio  refuse  to  serve  their 

Redeemer  ^ 

They  have  no  interest  in  the  grace  of  the  almighty 
Redeemer;  and  they  are  bound  to  conflict  with  all  their 
enemies,  who  would  soon  swallow  them  up,  if  left  to 
contend  with  them  in  their  own  strength  :  but  if  they 
do  not  conquer  they  are  ruined  forever.  "We  arc  all 
probationers  for  eternity;  and  if  we  refuse  to  have 
Christ  to  reign  over  us,  he  will  leave  us  in  the  hands 
of  our  enemies,  and  sentence  us  to  dwell  with  them  in 
everlasting  flames.  Now  who  can  describe  the  horror 
and  anguish  that  will  certainly  overwhelm  them,  when 
they  find  that  they  have  no  interest  in  their  judge,  and 
that  they  have  nothing  to  save  them  from  that  place  of 
torment,  which  was  prepared  for  them  and  their  apos- 
tate leader. 

4.  From  this  doctrine  we  viay  learn  how  strong  our  oh- 
Vgations  of  gratitude  and  obedience  are  to  God  and 
Christ,  for  offered  grace  and  strength. 

When  we  consider  our  own  unworthiness  to  receive 
the  least  mercy  from  God,  whom  we  have  so  often  of- 
fended ;  and  at  the  same  time  consider  that  he  has,  not- 
withstanding, given  his  only  begotten  son  to  die  the  ac- 
cursed death  of  the  cross,  in  order  to  redeem  us  from 
misery,  to  purchase  grace  and  salvation  for  us;  our 
hearts  must  be  surprisingly  hard  and  insensible,  if  ive 
forget  our  obligations  to  live  devoted  to  his  service  and 
depending  upon  his  all-sufl[icient  grace.     But  may  I  not 


23*         rHE  GRACE  OF  CHRIST  SUFFICIENT  FOR  VH: 

hope,  my  friends,  that  we,  who  have  this  day  renewed 
our  covenant  with  the  Lord  at  his  tahle,  shall  feel  the 
force  of  our  obligations  to  serve  him  ?  This  congrega- 
tion arc  witnesses  of  the  pious  resolutions  we  have 
formed,  to  encounter  all  our  spiritual  enemies  in  the 
strength  of  divine  grace.  And  shall  they  not  also  sec 
the  performance  of  our  vows?  The  eyes  of  the  world 
are  on  us.  Let  us  not  then  give  them  an  opportunity  to 
speak  evil  of  our  profession  :  let  us  not  wound  the  namo 
and  interest  of  our  Redeemer,  or  cast  a  reflection  on  hi* 
grace  by  our  unguarded  lives.  We  have  acknowledged 
this  day,  before  God,  angels,  and  men^  that  wc  are 
under  all  the  sacred  ties  of  duty,  interest,  love,  and 
gratitude,  to  fight  the  good  fight  of  faith,  and  to  remain 
loyal  and  faithful  unto  death.  Let  us  then  guard  against 
making  enquiries  after  our  vows,  against  unfaithfulness 
in  the  covenant  of  God,  lest  after  having  enlisted  under 
the  banner  of  Christ,  we  be  of  that  unhappy  number 
who  draw  back  into  perdition.  Let  us  not  count  the 
blood  of  the  covenant  an  unholy  thing,  lest  wlien  we 
profess  before  Christ  at  his  bar,  that  we  have  eaten  and 
drank  in  his  presence,  he  may  declare  to  us,  ^*  I  nevcT 
knew  you,  depart  from  me,  ye  workers  of  iniquity."  Let 
us  call  to  mind  the  solemn  transactions  of  this  day  when 
we  fall  into  temptation,  and  improve  tlie  dying  love  of 
our  Redeemer  as  an  argument  against  all  sin.  We  have 
taken  Jesus  Christ  this  day,  for  our  prophet,  priest  and 
king ;  let  us  therefore  depend  upon  him  for  grace  to  help 
us  in  every  time  of  need,  trusting  that  his  strength  shall 
be  made  perfect  in  our  weakness.  Thus  shall  we  live 
happy  and  eojnfovta1)le  in  life,  be  secured  against  all  thf* 


THE  GRACE  0:P  CURIST  StimCIENT  JOB  US.        235 

assaults  of  our  enemies,  and  at  last  received  as  con- 
querors into  those  mansions  of  joy  and  glory,  whicli  are 
prepared  for  all  that  come  off  victorious  in  the  spiritual 
warfare. 


SERMON  XIL 

Tim  PATH  OF  J  HE  JUST  IS  AS  THE  MORIW 
IN  G  LIGHT. 


TROY,  IV,  18. 

But  the  path  of  the  Jtist  is  as  the  shining  light,  that  sM- 
nelh  more  and  mora  unto  the  perfect  day* 

Notwithstanding  the  extraordinary  degree  of  wis- 
dom that  was  given  to  Solomon,  he  shamefully  and  un- 
gratefully deserted  the  ways  of  God,  through  the  vio- 
lence of  sensual  passions  which  had  darkened  his  under- 
standing. This  melancholy  instance  of  human  frailty, 
is  recorded  by  the  sacred  historian  as  a  warning  to  fu- 
ture generations,  that  men  should  not  think  themselves 
safe  from  error,  whatever  talents  and  abilities  they  pos- 
sessed, but  in  the  exercise  of  the  greatest  vigilance  and 
circumspection,  and  under  the  protection  of  divine  grace. 
Such  is  the  strength  of  our  corruptions,  the  weakness 
of  our  disordered  minds,  the  influence  of  bad  examples, 
and  the  unwearied  activity  and  vigilance  of  our  spiritual 
enemies,  that  were  we  not  continually  preserved  by  the 
watchful  providence  and  powerful  grace  of  God,  we 
must  soon  become  a  prey  to  their  malice.  Solomon  being 
recovered  from  his  wanderings,  in  order  to  make  all 
the  satisfaction  he  could  for  the  dishonor  he  had  done 
to  God  and  religion,  by  his  corrupting  example,  offers 


XHB  PATH  qr  TUJS  JUST,  ^c.  237 

himself  as  a  guide  to  otliers  in  the  paths  of  right  eousue&s, 
and  employs  all  his  wisdom  and  eloquence,  to  dissuade 
them  from  the  dangerous  ways  of  vice,  and  to  encourage 
and  promote  the  cause  of  religion.  For  this  purpose, 
insinuating  his  salutary  instructions  as  the  affectionate 
advice  of  a  father  to  his  son,  for  wliose  happiness  all  his 
wishes  and  aims  were  directed,  he  uses  the  most  earnest 
entreaties  in  our  context,  not  to  join  in  society  with 
wicked  men,  nor  to  imitate  tlieir  examples.  "  Enter 
not  into  the  path  of  the  wicked,  and  go  not  in  the  way  of 
evil  men ;  avoid  it,  pass  not  hy  it,  turn  from  it  and  pass 
away."  Tlie  inconceivahle  importance  of  the  exhorta- 
tion, added  to  his  affectionate  concerns  for  our  happiness, 
not  only  engaged  him  to  use  such  a  variety  of  expres- 
sion, but  also  to  dwell  upon  the  subject  and  to  point  out 
in  the  subsequent  verses,  the  injustice  and  violence  to 
which  men  are  led,  either  sooner  or  later,  by  the  com- 
pany and  examples  of  wicked  men.  They  first  begin 
with  intemperance  and  then  proceed  to  injustice ;  and  to 
injustice  they  add  ungodliness.  They  first  wrong  their 
own  souls,  then  distress  their  neighbour  and  their  God. 
For  having  wasted  their  consciences  witliin  and  their 
substance  without,  they  make  no  scruple  to  disregard 
the  eternal  laws  of  heaven,  and  to  invade  the  rights  and 
the  property  of  other  men,  that  they  may  be  able  to 
maintain  the  expence  of  their  lusts.  "  They  sleep  not 
except  they  have  done  mischief,  and  their  sleep  is  taken 
away  unless  they  cause  some  to  fall :  for  they  eat  the 
bread  of  wickedness  and  drink  the  wine  of  violence." 
Such  is  the  hateful  character  and  the  destructive  path 
of  sinners ;  and  in  order  to  enforce  the  exhortation  with 
the  greater  evidence,  he  sets  before  us  a  beautiful  and 


238  THE  PATH  OF  THE  JUST  IS 

lively  representation  of  the  safety  and  happiness  of  a 
iife  of  religion,  by  comparing  it  to  the  morning  light, 
^vhich  gradually  advances  from  one  degree  of  brightness 
to  another,  until  it  arrives  at  meridian  splendor :  <*  But 
the  path  of  the  just  is  as  the  shining  light,  which  shines 
njiore  and  more  unto  the  perfect  day." 

By  the  just,  wc  arc  not  to  understand  those  who 
merely  abstain  from  doing  unjust  things  to  their  neigh- 
bours, while  at  the  same  time  they  may  be  indiiferent 
about  the  duties  they  owe  to  God  and  themselves:  but 
such  as  have  a  vital  principle  of  religion  implanted  in 
the  heart  by  the  spirit  of  God,  which  disposes  them  to 
pay  a  sincere  and  universal  obedience  to  all  the  law  s  of 
God,  without  exception  or  reserve.  And  by  the  path  of 
the  just,  we  are  to  understand  the  temper  and  conduct 
of  those,  Avhosc  minds  are  enlightened  by  the  mys  of 
heavenly  wisdom,  rectified  by  christian  principles,  puri- 
fied in  some  good  degree  from  earthly  affections  by  a 
living  faith,  and  elevated  above  sensual  gratifications, 
and  who  act  in  the  general  frame  of  their  conversation, 
under  the  influence  of  a  principle  of  piety  to  God.  There 
is  such  a  thing  as  justice  towards  God,  consisting  in 
that  love,  reverence,  and  obedience,  to  which  he  is  im- 
questionably  entitled,  by  the  unchangeable  perfections 
of  his  nature,  from  all  his  rational  creatures ;  and  since 
^11  our  rights  and  privileges  are  derived  from  him,  who 
has  distributed  to  every  man  as  he  pleases,  giving  unto 
one  man  more  and  unto  anotlicr  less,  in  the  course  of  his 
wise  providence  ;  every  man  is  bound,  by  his  dependence 
upon  his  Maker,  to  leave  them  in  tiie  quiet  possession 
of  them :  so  that  injuBtice  towards  men,  is  still  greater 


AS  THE  MORNING  XIGHT.  :i39 

injustice  towards  God ;  and  therefore,  the  just  man  who 
is  righteous  towards  God,  and  whose  conduct  is  regulat- 
ted  by  a  regard  to  the  Avill  of  the  supreme  disposer  of 
all  things,  cannot  he  unrighteous  in  his  dealings  with 
men.    And  as  the  health  of  his  body  and  the  serenity  of 
his  mind  depends  upon  his  temperance,  and  a  proper 
improvement  of  the  talents  and  bounties  of  God's  pro- 
vidence, he  cannot  abuse  them  without  being  guilty  of 
ingratitude  to  the  bounteous  author ;  that  is  of  the  worst 
sort  of  injuitice  to  him.     Hence  it  appears,  that  univer- 
sal goodness  is  implied  in  the  character  of  a  just  man : 
and  that  it  is  with  the  greatest  propriety  and  fitness, 
that  the  whole  compass  of  our  duty  is  represented  under 
the  notion  of  justice ;  since  whatever  may  be  the  imme- 
diate object  of  any  duty,  or  whatsoever  name  it  may  pass 
under,  it  is  however  no  other  than  strict  justice  towards 
God.     Upon  this  account,  godliness,  righteousness,  and 
sobriety,  which  comprehend  the  whole  of  our  duty,  are 
included  in  the  character  of  the  just  man,  whose  "  path 
is  like  the  morning  light,  which  shines  more  and  more 
unto  tlie  perfect  day." 

Having  thus  determined  the  character  of  the  just,  let 
Hs  attend  a  few  moments  to  the  important  instructions, 
which  are  suggested  by  the  comparison,  which  the  wlsvs( 
of  men  makes  between  the  morning  light  and  the  temper 
and  conduct  of  every  good  man.  And  althougli  it  i*^ 
extremely  dangerous  in  the  interpretation  of  scripture 
to  strain  and  torture  metaphorical  expressions  and  simi- 
litudes, as  far  as  a  warm  imagination  and  a  creative 
fancy  might  carry  us,  and  it  is  an  important  branch  of 
om'  duty  to  guard  against  if :  yet  I  think  mc  are  ti-hv 


2^{)  THE  VATU  OP  THE  JUST  13 

ranted  by  the  Avhole  tenor  of  divine  revelation,  as  well 
as  by  many  particular  passages  of  it,  to  suppose,  that 
the  path  of  the  just  being  compared  to  the  morning 
light,  may  suggest  to  us  the  certainty  and  pleasure,  as 
well  as  the  instructiveness  and  progression  of  a  life  of 
religion,  which  last  is  indeed,  the  principal  thing  in- 
tended by  the  comparison. 

1.  The  true  christian  knows,  with  the  most  conif or  table 
certainty 9  that'  the  way  he  has  chosen  is  the  way  oftlie 
divine  commands,  and  that  it  will  terminate  in  eternal 
Ufe. 

As  it  is  by  the  light  of  the  sun  that  the  existence  of 
many  material  objects  is  discovered,  so  by  the  light  of 
reason  and  revelation,  the  christian's  mind  is  enlighten- 
ed to  see  his  duty  and  his  danger,  and  he  knows  upon 
the  most  rational  evidence,  that  the  path  he  has  chosen 
is  approved  hy  his  maker  and  will  bring  him  to  glory. 
In  this  respect  he  has  greatly  the  advantage  of  the  sin- 
ner, whose  way  is  represented  as  darknesg,  and  who 
knows  not  at  what  he  stumbles ;  as  you  have  it  in  the 
verse  following  our  text.  If  the  sinner  is  ceii^ain  of  any 
thing,  it  must  be  that  he  is  wandering  from  the  way  of 
the  divine  commandments,  and  that  he  can  never  obtain 
that  rest  and  satisfaction,  which  he  is  seeking.  For 
no  other  evidence  can  attend  a  vicious  course  of  life, 
than  that  it  is  one  continued  deviation  from  the  pre- 
scriptions of  reason  and  revelation ;  that  it  is  folly  in 
the  beginning  and  progress,  and  shame  and  misery  in  the 
issue.  He  may,  indeed,  through  his  ignorance  or  inat- 
tention, or  the  darkening  and  deceitful  nature  of  sin, 


AS  THE  MOJRNINQ  XIGHT.  24^1 

fondly  imagine  that  he  is  wiser  than  the  christian,  and 
boast  of  his  freedom  of  thought  and  the  strength  and 
sufficiency  of  his  feehle  understanding,  merely  because 
he  can  trample  upon  the  principles  of  education,  and 
laugh  at  those  things,  which  formerly,  perhaps,  would 
have  made  him  tremble.  But  being  "  alienated  from 
the  life  of  God  through  the  ignorance  that  is  in  him," 
and  because  of  the  blindness  of  his  mind,  his  confi- 
dence in  error  arises  from  the  thick  darkness  in  which 
he  is  involved.  Putting  light  for  darkness  and  dark- 
ness for  light,  he  cannot  have  that  clear  perception  of 
his  duty  and  his  interest,  and  that  satisfaction  of  his  be- 
ing right  which  attend  the  path  of  the  just.  But  no- 
thing can  be  made  more  evident  by  the  light  of  the  sun, 
than  this  is  to  the  christian,  that  while  his  conduct  is 
actuated  and  governed  by  the  great  principles  of  reason 
and  religion,  it  must  necessarily  be  approved,  by  that 
righteous  Lord,  who  loveth  righteousness,  and  whose 
countenance  beholdeth  the  upright.  He  knows  that  as 
God  is  a  being  of  the  most  absolute  moral  perfection, 
infinitely  holy,  just  and  good,  faithful,  compassionate 
and  merciful ;  it  must  be  his  will,  that  we  should  be 
«  followers  of  him  as  dear  children,"  endeavouring  to 
be  perfect  as  he  is  perfect,  and  holy  as  he  is  holy,  imi- 
tating all  his  imitable  perfections,  as  far  as  the  frailty 
of  our  nature  will  admit,  and  performing  all  those  du- 
ties, which  result  from  his  perfections  or  from  his  rc^ 
lation  to  us,  or  the  conditions  in  Avhieh  we  are  placed 
by  his  providence.  And  as  he  has  in  unparalleled  mercy 
and  grace  appointed  a  method  for  the  pardon  of  our  sins 
and  our  exaltation  to  a  glorious  immortality,  through 

the  righteousness  and  atonement  of  Kis  son?  it  must  h^ 

112 


2i2  illE  PATH  OF   THE  JUST  19 

his  ^vill  that  wo  rononncr,  every  other  dependence  fo*- 
justification  and  salvation,  and  humbly  rely  on  a  Re- 
deemer for  all  the  blessings  of  the  well  ordered  cove- 
nant, while  we  cndcaEvour  to  adofn  his  doctrines  by  a 
holy  conversation.  Now,  this  is  nothing  else  but  a  short 
description  of  a  religious  life,  which  consists  in  such  ac- 
tions as  are  suited  to  our  dependence  upon  God  and  out 
obligations  to  him,  or  such  as  qualify  us  for  the  enjoy- 
ment  of  himself  in  glory ;  and  consequently,  the  truly 
religious  man  has  the  comfortable  assurance,  that  the 
way  he  has  chosen  is  the  way  of  the  divine  command- 
ments, being  conformable  to  the  dictates  of  eternal  rea- 
son and  the  infallible  revelation  of  the  divine  will. 
Nor  has  he  less  certainty  that  it  will  inevitably  conduct 
him  to  eternal  life  and  felicity  in  another  world.     The 
connection  between  holiness  and  happiness  being  neces- 
sary and  unchangeable ;  he  has  no  reason  to  doubt,  that 
it  shall  be  well  with  the  righteous  in  another  world ;  se 
that  he  has  the  same  reason  to  conclude  that  he  will  be 
happy  hereafter,  as  he  has  to  believe  that  he  is  holy 
m)W.    And  what  a  satisfaction  must  it  be  to  the  just  man 
to  see  his  path  plain  before  him,  and  the  heavenly  city 
at  the  termination  ;  to  know  that  his  conduct  is  agreea- 
ble  to  the  will  of  God,  and  that  eternal  life  will  be  his 
reward  ;  and  to  be  delivered  from  all  those  perplexing 
fears  which  haunt  the  sinner,  concerning  the  conclusion 
of  his  life,  which  he  cannot  but  apprehend  m  ill  be  mise- 
rable whenever  he  turns  his  thoughts  upon  the  melan- 
choly  subject. 

Now,  this  advantage  of  a  religious  life,  seems  to  be 
suggested  in  oi!r  text,  by  its  being  compared  to  the 


AS  THE  MORNING  HQUT.  243 

Bioriilng  iiglit ;  as  light  is  frequently  taken  for  know- 
ledge in  the  scriptures.  Tl^us,  (2  Cor.  iv,  6,)  «  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  into  our  minds,  to  give  us  the  knowledge  of 
God  in  the  face  of  Jesus  Christ.'*  Those  who  are  en- 
lightened by  the  gospel  of  Christ,  and  walk  in  the  truth, 
are  denominated  the  "  children  of  the  light  and  of  the 
4ay ;"  whereas  those,  who  live  in  ignorance  of  God  and 
religion,  are  said  to  be  *•  children  of  darkness."*  But 
we  are  more  especially  confirmed  in  this  interpretation, 
ftom  the  verse  immediately  following  our  text,  where 
it  is  said,  that  "  the  way  of  the  wicked  is  as  jdarkness, 
they  know  not  at  what  they  stumble.'*       But  further  x 

2.  The  pleasure  and  satisfaction  of  a  religious  life  is  alsp 
suggested  bij  the  comfarisoti  of  it  to  the  morning 
iight. 

Ijight  is  often  used  in  scripture  for  prosperity,  joy 
and  happiness.  ^<  Light  is  sown  for  the  righteous  and 
gladness  for  the  upright  in  heart."f  And,  "  O  !  that 
I  were  as  in  the  months  past,  when  his  candle  shined 
upon  my  head ;  wiien  by  his  light  I  walked  through 
darkness.":!^  «  The  eandle  of  the  wicked  shall  be  put 
out ;  his  prosperity  and  comfort  shall  be  destroyed.'* 
^<  Light  is  sweet,  and  a  pleasant  thing  it  is  to  behold  the 
sun."  When  the  grace  of  God  has  made  a  saving 
change  on  the  heart  of  a  sinner,  and  turned  him  from 
darkness  unto  light,  and  from  the  power  of  Satan  to 

M,  Thess.  y,  4,  5.  fPs.  xcvu,  11. 


,ii>i  THE  PATH  ©r  TllE  JUST  U 

serve  the  living  God,  inspiring  liim  ^vitli  tiic  love  oi' 
goodness  and  a  steady  resolution  to  walk  in  tlic  ways  of 
wisdom,  he  finds  to  his  comfortable  experience,  that 
they  are  ways  of  pleasantness  and  paths  of  peace.  For 
*^  great  peace  have  they  that  love  the  laws  of  God."-— 
They  have  pleasures,  which  strangers  to  God  and  his 
ways  intermeddle  not  with ;  pleasures  in  the  immediato 
exercises  of  religion ;  pleasures  iu  the  recollection  and 
review  of  their  lives;  and  pleasures  in  the  enlivening 
prospect  of  the  favor  of  God,  tlirough  all  the  future 
stages  of  their  existence.  For  our  encouragement  in 
the  spiritual  life,  the  benevolent  author  of  our  beings 
has  so  framed  us,  that  pleasure  waits  upon  a  conscious- 
ness of  having  complied  with  any  instance  of  duty,  and 
the  best  plcasui'cs  always  attend  upon  the  best  actions. 
Even  in  the  mortiilcation  of  our  corrupt  lusts  and  affec- 
tions, there  is  a  more  solid  and  substantial  pleasure^ 
than  can  possibly  arise  from  the  gratification  of  them  ^ 
and  if  a  religious  life,  as  far  as  it  consists  in  abstaining 
from  evil,  be  pleasant,  it  must  be  more  delightful,  as  it 
employs  us  in  doing  good.  Every  virtuous  action  pro- 
duces an  instantaneous  satisfaction,  which  grows  strong- 
er, as  it  is  done  with  a  more  express  regard  to  the  will 
of  G  od,  and  with  a  stronger  bent  and  determination  of 
the  mind.  And  if  we  carry  our  enquiry  to  those  actions, 
which  are  more  properly  denominated  religious,  such  as 
relate  to  the  worship  of  God,  both  private  and  social, 
we  shall  find  the  pleasure  still  more  rational,  elevated> 
and  divine.  Devotion,  as  it  is  the  soul's  converse  with 
God,  the  source  of  perfection  and  comfort,  must  be  the 
most  rapturous  exercise  of  the  human  mind,  where  it  is 
in  any  good  degree  fitted  for  the  heavenly  employments 


AS  THE  MOllNIXG  IIGHT.  2*3 

When  the  iimlerstanding  and  heart  conspire,  when  a 
man  has  just  and  enlarged  views  of  i\\Q  divine  perfec- 
tions, a  soul  sparkling  witli  the  image  of  God,  a  com- 
ibrtahle  sense  of  ilic  divine  favor,  and  an  happy  -svarmtli 
of  affection  and  gratitude  for  the  amazing  discoveries  of 
f he  love  of  God  through  a  Redeemer ;  in  such  a  case, 
ihcre  are  no  pleasures  on  this  side  of  lieaven,  tliat  de- 
serve to  he  compared  with  the  pleasures  of  devotion ; 
the  pleasures  of  contemplation,  prayer  and  praise.  Nor 
is  the  satisfaction  small  where  devotion  is  sincere,  even 
in  the  lowest  degree,  provided  there  he  a  rational  hope 
of  the  divine  acceptance,  and  our  douhts  and  fears  do 
not  prevail  so  far  as  to  destroy  the  ideasurc. 

But  tlic  religious  man  has  another  privilege  in  bis 
pleasures,  that  he  can  enjoy  the  past  as  well  as  the  pre- 
sent ;  that  hy  the  amazing  power  of  memory  and  reflec- 
tion, he  can  summon  them  afresh  to  his  aid,  under  tlie 
troubles  of  life,  and  enjoy  them  again  with  advantiigc. 
Although  the  time  past  can  never  be  recalled,  and  it  is 
impossible  that  we  should  live  over  again  the  months' 
and  years  that  are  gone  i  joX  the  hours  that  are  filled 
with  virtuous  actions  are  never  lost,  while  the  memory 
of  them  remains.  And  herein  consists  a  eonsiderable 
part  of  the  glorious  distinction  of  tlie  pleasures  of  reli- 
gion above  the  pleasures  of  sin,  which  last  hut  for  a  sea- 
son, and  then  turn  into  wormwood  and  gall.  Vice,  which 
allured  the  thoughtless  sinner  with  her  painted  appear 
ance,  when  she  approached  him  in  a  temptation,  now 
terrifies  and  confounds  the  deluded  victim  witli  her 
ghastly  train ;  and  the  shades  of  his  departed  pleasures 
appear  in  horror  before  his  affrighted  imagination,  ai^il 


Zie  THE  PATH  OF  THE  JtSX  lb 

point  Avith  au  a^vtul  hand  to  the  judgment  of  a  sin-avejig- 
ing  God.  But  the  christian,  Avho  can  review  a  life  that 
has  been  governed  by  the  principles  of  religion,  enjoys 
a  perpetual  feast  in  the  testimony  of  a  good  conscience, 
and  experiences  a  solid  satisfaction  as  lasting  as  his  me- 
mory, and  which  he  can  repeat  when  he  will  ,*  a  plea- 
sure, independent  of  time  and  all  its  vicissitudes,  which 
the  world  cannot  give  nor  take  away ;  and  a  pleasure, 
the  more  valuable  in  that  as  it  arises  from  the  time 
past,  so  it  runs  on  into  the  future  and  grasps  an  un- 
wasting  eternity :  for  the  pleasures  of  religion  run  pa- 
rallel with  eternity,  and  grow  and  flourish  by  their 
duration,  while  the  good  man  solaces  himself  with  the 
recollection  of  the  blessings  and  mercies  which  he  has 
received  from  the  bountiful  hand  of  God,  and  considers 
that  they  are  conveyed  to  him  by  the  constitution  of  the 
well  ordered  covenant,  his  mind  reaches  forward  to  the 
invisible  world,  and  dwells  with  pleasure  and  satisfac- 
tion on  tlic  joys  of  his  heavenly  kingdom  and  the  man- 
sions of  his  father'o  house,  which  were  prepared  for 
him  by  a  Redeemer,  and  which  are  secured  to  him  by 
the  same  everlasting  covenant.  Thus  does  he  experience 
joy  and  peace  in  believing,  and  abound  in  hope  through 
the  power  of  the  holy  ghost.  His  hope  in  God,  the  rock 
of  ages,  places  his  soul  upon  an  immoveable  foundation ; 
and  when  the  billows  of  adversity  run  highest  and  beat 
upon  him  with  the  greatest  violence,  when  the  years 
draw  nigh,  Avhen  the  hope  of  the  hypocrite  vanishes  like 
a  spider's  web,  and  all  the  distempered  pleasures  of  the 
sinner  desert  him  in  his  greatest  extremity ;  the  plea- 
sures of  religion  still  subsist  in  all  their  strength  and 
perfection  5  his  confidene.e  in   God  supports  him  in  the 


AS  THE  MORinNG  LIGHT.  2*7 

prospect  of  adversity,  and  his  hope  of  everlasting  rest 
and  peace  and  joy,  raises  him  above  the  common  dis- 
quietudes of  life.  Though  I  am  weak  and  without 
strength,  may  the  christian  say,  though  the  billoAvs  of 
adversity  might  soon  overwhelm  my  soul,  and  the  ene- 
mies of  my  salvation  make  mournful  inroads  upon  my 
peace;  yet,  blessed  be  God,  my  sufficiency  is  in  the  irre- 
sistible power  of  an  almighty  friend,  and  my  confidenefc 
ill  the  faitlifulness  of  a  covenant  keeping  God.  I  will 
not  therefore,  faint  in  the  day  of  adversity,  but  wait 
with  humble  patience  and  liope  till  the  arrival  of  that 
happy  hour,  when  I  shall  be  placed  beyond  tlie  reach 
of  every  envenomed  arrow,  that  might  hurt  or  wound 
my  peace.  As  long  as  I  have  this  hope  in  God,  through 
a  Redeemer,  I  cannot  be  without  peace  of  eonscieuee, 
and  peace  with  God,  and  delight  in  him.  I  rejoice  that 
he  has  undertaken  the  tender  office  of  a  shepherd,  to 
guide  me  with  his  counsel,  to  refresh  me  with  the  con- 
solations of  his  spirit,  and  to  conduct  me  in  safety 
through  all  the  dark  and  dreary  steps  of  my  pilgrimage, 
to  the  regions  of  eternal  day. 

3.  The  insiructiveness  of  a  religious  life  seems  to  he  sn^-. 
gested  by  its  being  compared  to  the  morning  light. 

By  the  light  which  it  diffuses  all  around,  others  are 
invited  and  encouraged  to  walk  in  it.  For  this  reason, 
our  blessed  Lord  tells  his  disciples,  that  their  "  light 
should  so  shine  before  men,  that  they  seeing  their  good 
works  might  glorify  their  father  in  heaven.'^  And  he 
expressly  calls  them  '*  the  light  of  the  world,"  not  only 
because  they  were  appointed  instructors  of  mankind,  but 


i^iS  THiB  PATH  OF  THE  JUST  IS 

principally  witli  a  view  to  tlieiv  example,  that  otherfe 
might  be  induced  to  obey  the  gospel,  from  an  observa- 
tion of  its  blessed  effects  in  the  lives  of  its  professors. 
There  is  a  light  which  arises  from  the  lustre  of  a  reli- 
gious conversation,  which  is  often  more  instructive  tliau 
that  of  precept,  as  it  convinces  men  of  the  practicable^ 
ness,  as  well  as  of  the  excellence  of  religion,  and  insen- 
sibly enkindles  a  laudable  emulation  to  accomplish  what 
we  see  performed  by  others,  in  the  same  circumstances 
with  ourselves.  Upon  this  account,  every  christian  who 
lives  in  a  prevailing  degree,  according  to  the  prescrip- 
tions of  the  religion  he  professes,  is  in  some  measure  a 
light  of  the  world.  And  we  have  reason  to  bless  God^ 
that  in  all  ages  of  the  world,  he  has  raised  up  many, 
whom  he  has  qualified  with  such  distinguished  abilities 
and  graces  of  his  holy  spirit,  that  they  are  properly  de- 
nominated the  burning  and  shining  lights  of  the  church. 
This  should  be  considered  as  a  great  encouragement  to 
true  christians,  that  God  makes  use  of  their  examples 
to  reclaim  others  from  the  error  of  their  Avars,  and 
should  excite  them  to  be  more  circumspect  and  vigilant 
in  their  conversation,  and  to  abound  in  every  grace  and 
ornament  of  a  good  life,  that  they  may  be  thereby  more 
extensively  beneficial  to  mankind  ;  and  liave  the  pecu- 
liar honor  of  co-operating  with  God  in  the  glorious  de- 
signs of  his  grace,  in  bringing  many  sons  and  daughters 
to  glory.  To  do  good,  that  wc  may  be  seen  and  honored 
of  men,  is  indeed  but  a  sordid  and  mean  inducement  -, 
but  to  labor  to  excell  in  all  the  branches  of  a  religious 
life,  that  God  may  obtain  the  greater  praise,  that  his 
kingdom  may  have  a  greater  extension,  and  that  a  great- 
er number  of  immortal  souls,  who  arc  >vandering  in 


AS  THE  MORNING  LIGHT.  249 

darkness  and  error,  may  be  brought  home  to  God  by  a 
saving  conversion,  is  the  noblest  ambition  that  can  ac- 
tuate the  human  heart. 

4.  The  climstian^s  progress  in  religion  is  compared  with 
evident  propriety  to  the  morning  light  which  shines 
more  and  more  unto  the  perfect  day. 

As  the  morning  sun  encreases  in  light  and  splen= 
dor  as  he  gradually  ascends  above  the  horizon,   until 
he    arrives    at   his  meridian  latitude ;    so  christianst 
whose  tempers  are  regulated,  and  whose  conduct  is  di- 
rected by  the  gospel  of  Christ,  are  upon  the  whole  gra- 
dually improving  in  knowledge,  holiness  and   spiritual 
joy,  until  they  are  translated  to  the  "  inheritance  of 
the  saints  in  light."     By  the  sacred  illumination  of 
the  spirit  of  God,  their  understandings  will  be  gradu- 
ally enlightened  with  the  beams  of  heavenly  truth,  their 
prejudices  removed,  their  conceptions  of  divine  things  en- 
larged and  cleared,  and  their  spiritual  thirst  excited  to 
take  in  a  larger  degree  of  that  heavenly  knowledge 
which  makes  them  wise  to  salvation.    The  satisfaction 
a  good  man  experiences  in  the  encrease  of  his  know- 
ledge, the  pleasure  aud  profit  he  may  hereby  convey  to 
others,  the  two  great  fountains  of  knowledge,  the  reve- 
lation and  the  works  of  God  laid  open  before  him,  the 
examples  exhibited  to  his  view,  and  the  animating  en- 
comiums bestowed  upon  religious  wisdom  in  the  sacred 
oracles,  will  concur  to  raise  his  desires  and  strengtlien 
his  resolutions  and  endeavours  to  encrease  his  know- 
ledge of  divine  things.     And  according  to  the  natural 

progress  of  the  life  of  God  in  the  soul,  the  will  and 

12 


250  THE  TATH  OP  THE  JUST  liv 

affections  will  operate  in  some  proportion  to  the  clear- 
er views  of  the  understanding,  which  may  be  one  rea- 
son of  the  apostle's  joining  together  "  growing  in  grace 
and  in  the  knowledge  of  Jesus  Christ."*  This  pro- 
gress in  holiness  and  grace  consists  in  an  extensive  obe- 
dience to  the  Avhole  will  of  God,  to  all  the  laws  of 
righteousness  and  truth ;  a  growing  sincerity  and  go- 
verning intention  to  please  him  in  the  whole  of  our 
conduct  'y  an  ardent  desire  and  zealous  endeavour  to  do 
good  to  the  souls  and  bodies  of  men ;  an  increasing  hu- 
mility and  daily  repentance  for  our  sins ;  and  a  constant 
dependence  upon  Christ  for  the  supplies  of  his  grace  to 
enable  us  in  all  things  to  adorn  his  doctrines  by  an  ho- 
ly conversation  and  to  comply  with  the  terms  of  the 
gospel  covenant  for  salvation.  The  essential  excellence 
of  these  christian  graces,  together  with  an  humbling 
sense  of  his  low  attainments  in  the  spiritual  life  and  the 
weakness  and  imperfection  of  all  his  graces,  will  pow- 
erfully engage  the  christian  to  '*  give  all  diligence  to 
add  to  his  faith  virtue ;  and  to  his  virtue,  knowledge ; 
and  to  knowledge,  temperance,  and  to  temperance,  pa- 
tience; and  to  patience,  godliness,  and  to  godliness, 
brotherly  kindness ;  and  to  brotherly  kindness,  eliarity : 
that  these  things  being  in  him  and  abounding,  he  may 
not  be  barren  or  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ. '' j  The  rational  satisfaction  he  must  feel 
in  finding  his  heart  changed,  his  spirit  rectified  and  his 
condition  improved,  will  dispose  him  to  make  greater  ad- 
vances in  holiness,  that  he  may  be  more  like  to  God,  a 
greater  blessing  to  mankind,  more  prepared  for  heaven 

*2.  Pet:   in.  18.  t  ~.  Tct.  i,  5. 


AS  THE  MORNING  UGHT.  251 

and  posses  a  greater  degree  of  inward  satisfaction  and  a 
lively  hope.  Besides  it  is  essential  to  the  nature  of 
true  grace  to  grow,  and  that  sacred  agent,  who  has  im- 
planted the  divine  principle  of  life  in  the  soul,  will 
strengthen  and  support  it  hy  his  grace,  and  enahlc  them 
that  wait  upon  him,  to  <^ renew  their  strength"  to 
**  mount  up  with  wings  as  eagles,  to  run  and  not  be 
weary,  to  walk  and  not  fa  nt."  The  same  external 
means;  the  same  internal  thoughts  and  reflections,  which 
were  improved  by  the  spirit  of  God  to  engage  him  at 
iirst  in  the  love  and  practice  of  religion,  will  still  be 
improved  to  lead  him  on  to  more  exalted  degrees  of 
grace  in  the  spiritual  life,  until  he  be  brought  to  re- 
joice in  the  hope  of  the  glory  of  God.  For  the  "  peace 
of  God,  which  passeth  understanding,"  is  both  the  na- 
tural consequence  and  the  promised  fruit  of  exalted 
piety.  "  The  works  of  righteousness  are  peace,  and 
eflTects  of  righteousness  are  quietness  and  assurance  for- 
ever." As  it  is  honorable  to  the  promises  and  previa 
dence  of  God,  whom  the  christian  has  chosen  for  his 
portion :  as  it  is  for  the  reputation  of  Christianity,  the 
great  source  of  joy  and  comfort ;  and  as  it  is  beneficial 
to  himself  and  to  the  world,  the  christian  will  endea- 
vour to  make  such  advances  in  religion,  as  will  enable 
him  to  <*  rejoice  in  the  Lord  and  to  joy  in  the  God  of 
his  salvation." 

APPLICATION. 

And  now,  my  friends,  the  proper  application  of  tliis 
subject  is,  to  examine  ourselves  by  what  we  have  heard, 
whether  we  are  of  the  number  of"  the  just,  whose  paths 
are  like  the  morning  light,  which  shines  more  and  more 


tZbH  THE  PATH  OF  THE  JUST  IS 

unto  the  perfect  day?'^  Do  we  know  from  happy  expe- 
rience, that  the  ways  in  which  we  walk,  are  the  ways 
of  the  divine  commandments  and  the  ways  of  life  ?  Do 
we  experience  those  pleasures  in  religious  duties,  in  the 
review  of  our  lives,  in  the  recollection  of  what  God  has 
done  for  our  souls,  and  in  the  joyful  hope  of  his  favor, 
which  strangers  to  him  intermeddle  not  with  ?  Are  we 
careful  to  make  our  "  light  so  shine  hefore  others,  that 
they  ai^  therehy  induced  to  glorify  our  heavenly  fa- 
ther ?"     And  do  we  find  upon  impartial  examination, 
that  we  are  encreasing  upon  the  whole  in  knowledge, 
holiness,  and  spiritual  joy ;  notwithstanding  many  fai- 
lures in  duty  and  declensions  in  grace  ?     And  are  we 
humhlcd  hefore  God,  that  in  the  midst  of  any  attain- 
ment which  his  grace  has  enahled  us  to  make,  we  are 
still  so  defective  in  love  to  God,  in  thankfulness  to  Jesus 
Christ,  in  affection  to  ourhrethren,  in  good-will  to  men, 
in  humility  and  heavenly  mindedness,  in  resignation  and 
spiritual  joy  ?  If  this  is  indeed  your  character,  in  a  pre- 
vailing degree  let  me  exhort  and  heseech  you  to  give 
glory  to  God,  whose  grace  has  enahled  you  to  choose 
that  hetter  path,  that  shall  not  he  taken  from  you.  Fre- 
quently review  the  great  principles  that  have  determined 
your  choice,  and  endeavour  to  strengthen  them  hy  de- 
vout meditation,  watchfulness  and  prayer  to  God,  for 
renewed  influences  of  his  grace,  to  enahle  you  to  grow 
in  grace  and  in  the  knowledge  of  Jesus  Christ.     It  is 
for  the  credit  of  the  gospel,  the  honor  of  God,  and  bene- 
ficial both  to  your  own  souls,  and  the  souls  of  others, 
that  your  light  should  shine  with  an  encreasing  lustre, 
that  others  seeing  your  good  works  may  be  induced  to 
glorify  our  heavenly  father. 


AS  THE  MORNIXG  XIGHT.  253 

But  while  we  indulge  our  charity  in  hoping,  that  tliis 
is  the  character  of  many  in  this  assemhly,  faithfulness 
to  your  immortal  souls,  and  the  slightest  ohservation  of 
the  conduct  of  persons  in  every  christian  society,  forhid 
us  to  conclude,  that  it  is  tlie  character  of  every  indivi- 
dual present ;  and  w  as  there  hut  a  single  person  here, 
who  is  still  walking  in  darkness  and  wandering  on  in  the 
broad  way  that  leadeth  to  destruction,  his  precious  soul, 
whose  redemption  cost  the  blood  of  the  son  of  God,  is 
entitled  to  a  faithful  w^arning  of  his  folly  and  danger. 
And  yet  alas !  there  may  be  more  than  one  or  two  ;  and 
should  your  own  consciences  testify  to  any  of  you,  "  thou 
art  tlie  man,"  who  art  hitherto  walking  with  heedless 
steps  in  the  road  that  leads  down  to  destruction ;  let 
me  beseech  you  by  your  hopes  of  sharing  in  tlie  salva- 
tion of  the  just,  that  you  delay  not  a  moment  longer  to 
enter  upon  that  safe  and  pleasant  way  that  leads  to 
eternal  life.  We  know  the  language  of  that  deceitful 
heart,  which  says,  that  it  is  time  enough  hereafter, 
when  you  vainly  hope  for  less  opposition  to  this  change 
either  from  yourselves  or  the  world.  Believe  it,  tlie 
difficulty  will  grow  greater  the  longer  it  is  deferred ; 
your  reluctant  hearts  will  be  more  disinclined  to  the 
blessings,  the  corrupting  influences  of  bad  examples  will 
grow  stronger,  your  attachment  to  the  vicious  practices 
to  which  you  have  been  accustomed,  will  be  firmer,  and 
you  will  have  less  and  less  reason  to  hope  for  tlie  quick- 
ening influences  of  the  spirit  of  God,  whom  you  arc 
daily  provoking,  and  without  Avhom  you  cannot  be  reco- 
vered from  the  error  of  your  vvays.  Be  exhorted  there- 
fore, to  say  with  repenting  Ephraim  of  old,  "  What 
have  I  more  to  do  with  idols  V'  <*  I  will  this  day  avouch 


^5*  THE  PATH  or  THE  JUST,  &£. 

the  Lord  to  be  iny  God,  to  walk  in  his  ways,  to  keep  his 
statutes  and  liis  commandments,  and  to  hearken  to  his 
voice.'*  Begin  with  an  hearty  repentance  for  the  sins  of 
yoiir  past  lives,  and  faith  in  the  mercy  of  God,  through 
a  Redeemer,  for  the  pardon  of  tliem.  Plead  with  him, 
to  give  you  a  lively  sense  of  your  sins,  confess  them 
before  the  throne  of  his  grace,  and  implore  hh  mercy  to 
give  you  that  evangelical  repentance  which  is  unto  life, 
and  those  holy  resolutions  of  amendment  and  endea- 
vours after  new  obedience,  which  he  will  strengthen  by 
his  grace,  until  they  produce  a  genuine  conversion  to 
Crod  and  a  comfortable  preparation  for  his  heavenly 
kingdom. 


SERMON  Xm. 

TRAIN  rP  A  CHILD  IN  THE  AVAY  HE 
SHOULD  GO. 


PKOV.  22,  6. 

Train  up  a  child  in  the  way  he  should  go,  and  when  ht 
is  old,  he  will  not  depart  from  it. 

It  is  a  very  old  observation  concerning  the  state  of 
the  world,  and  the  conduct  of  mankind,  that  they  are 
continually  sinking  into  a  deeper  degeneracy  and  falling 
short  of  the  virtue,  and  piety  of  their  ancestors.  This 
complaint  has  been  borrowed  by  every  age,  as  what  they 
imagined  was  more  applicable  to  themselves,  than  to 
any  period  that  was  past.  I  would  not  undertake  to  say, 
that  there  always  has  been  a  just  foundation  for  such 
a  mournful  lamentation ;  but  certain  it  is,  that  every 
sincere  christian  is  greatly  concerned,  and  mourns  be- 
fore God,  that  there  is  so  little  vital  religion  and  prac- 
tical godliness  to  be  foimd  among  all  ranks  of  profes- 
sors in  the  christian  churches.  And  possibly,  if  avc  en- 
€|uire  into  the  causes  of  this  melancholy  complaint,  we 
shall  find  that  nothing  has  a  greater  influence  to  pro- 
duce a  general  disregard  to  the  interests  of  true  reli- 
gion, than  the  want  of  care  to  bring  the  rising  genera^ 
tion  under  a  solenm  and  abiding  sense  of  the  importance 
of  it  in  thetr  own  aouls.      For,  under  the  cood  nrovi 


^56  TRAIN  UP  A  CIllIiD  IN 

dence  of  God,  the  propagation  of  religion  in  the  world 
to  the  latest  posterity,  depends  in  a  great  measure  upon 
the  pious  care  of  parents  to  instruct  their  children  in 
the  principles  of  our  holy  religion,  and  to  impress  their 
tender  minds  with  an  early  sense  of  their  personal  con- 
cern in  them.  For  when  young  persons  early  devote 
themselves  to  the  service  of  God,  they  have  great  ad- 
vantages for  making  a  delightful  proficiency  in  the  ways 
of  godliness  ;  and  a  sacred  conscientious  regard  to  the 
honor  and  a,dvancement  of  the  Redeemer's  kingdom, 
and  the  promotion  of  vital  piety  in  their  own  souls, 
daily  growing  with  their  increasing  years,  they  will 
grow  more  and  more  determined  in  theii'  adherence  to 
the  ways  of  God,  and  more  solicitous,  when  they  are 
settled  in  families,  that  they  and  their  houses  may  serve 
the  God  of  their  fathers.  And  there  is  equal  reason  to 
hope,  that  that  hlessed  Redeemer,  who  took  little  chil- 
dren in  his  arms  and  blessed  them,  will  also  prosper 
their  pious  labors  in  i\iQ  Lord ;  so  that  under  the  im- 
pressions of  a  religious  education,  pure  and  undefiled 
religion  may  be  transmitted  to  the  latest  generations. 
Whereas,  on  the  other  hand,  if  parents  neglect  the 
training  up  their  children  in  the  nurtuie  and  admoni- 
tion of  the  Lord ;  it  cannot  be  rationally  expected  that 
they  w  ill  either  be  solicitous  to  secure  the  salvation  of 
their  own  souls,  or  careful  to  promote  the  eternal  hap- 
piness of  those  that  may  be  dependent  on  them  or  de- 
scended from  them.  So  that  the  pious  care  or  fatal 
neglect  of  parents,  in  the  religious  instruction  of  their 
children  may  have  a  much  more  extensive  influence, 
than  many  seem  to  imagine  ;  when  they  can  patiently 
bear  the  thoughts  of  their  children's  being  sent  into  a 


THE  WAY  HE  SHOULD  GO.  ^5^ 

world  full  of  snares  and  temptations,  unprincipled  in  re* 
ligion,  unacquainted  with  the  cprruption  of  their  own 
hearts  and  unconcerned  ahout  their  eternal  salvation. 
"What  can  be  rationally  expected  as  the  consequence  of 
this  ?  Shall  such  children  be  a  seed  to  serve  the  Lord, 
or  accounted  to  him  for  a  generation  when  we  are  sleep- 
ing in  the  dust  ?  It  might  as  well  be  expected,  that  you 
should  reap  a  plentiful  harvest  without  plowing  and 
sowing,  as  that  your  children  should  grow  up  in  the 
nurture  and  admonition  of  the  Lord,  withaut  your  pains 
to  teach  them  the  things  that  belong  to  their  eternal 
peace.  Nothing  therefore  can  be  of  so  great  import- 
ance, both  to  the  interests  of  the  Redeemer's  kingdom 
in  the  world,  and  to  the  everlasting  salvation  of  your 
children,  as  to  train  them  up  in  the  ways,  in  which  they 
should  go,  that  when  they  are  old  they  may  not  depart 
from  them.  And  when  I  consider  the  happy  conse- 
quences arising  from  a  faithful  discharge  of  this  im- 
portant duty,  I  cannot  but  entertain  a  pleasing  hope 
both  of  your  patient  attention  and  of  the  sacred  inilu* 
ences  of  the  holy  spirit  to  bring  what  may  be  said  with 
divine  power  to  our  hearts  and  consciences ;  while  I 
would  plead  for  those,  wlio  cannot  plead  for  them- 
selves.  In  consequence  of  the  method  proposed,  when 
I  explained  the  duty  and  shewed  the  success  that  might 
be  expected  from  attempting  it ;  I  propose  at  this  timcj 
through  divine  assistance,  to  mention 

L  Some  arguments  to  enforce  the  duty  of  training  up 
our  children  in  the  way,  in  which  they  should  go. 


JI.  Apply  what  may  be  said. 

K2 


438  TIlAlxV  VJe    A    CHILD  IN 

I.  Arguiiicnts  to  enforce  the  duty. 

1.  There  is  a  iJCCuUar  pkasiire  aitending  this  duty,  xchich 
should  poiverfuUy  constrain  parents  to  the  conscien- 
tious discharge  of  it. 

Besides  the  comfort  attending  the  consciousness  of 
having  complied  with  any  known  and  important  obliga- 
tion ;  the  gracious  parent  of  mankind  has  wisely  framed 
us  with  such  principles  and  affections  as  necessarily  se- 
cure a  secret  unutterable  delight  in  forming  the  tender 
minds  of  our  children  for  God  and  religion.  This  is  a 
commandment,  in  keeping  of  which  there  is  a  great  re- 
ward, and  one  of  those  ways  of  wisdom  which  are  w  ays 
of  pleasantness,  and  a  path  which  will  lead  to  peace  and 
happiness.  We  trace  with  peculiar  pleasure  the  first 
efforts  of  speech  on  theiii,  stammering  tongues,  and  the 
early  dawnings  of  reason  in  their  feeble  minds.  It  is  a 
delightful  task  to  assist  the  openings  of  nature,  to  lead 
the  young  strangers  into  a  new  world,  to  pour  the  fresh 
instruction  over  the  unenlightened  mind,  and  to  strength- 
en it  with  the  principles  of  any  kind  of  useful  knowledge, 
which  their  age  may  admit,  or  their  circumstances  re- 
quire. And  if  this  is  a  pleasant  office,  what  superior 
delight  and  satisfaction  must  it  afford,  to  raise  their  un- 
practiced  thoughts  to  meditate  upon  the  most  noble  and 
exalted  objects ;  to  engage  them  to  think  on  the  ado- 
rable God  with  veneration  and  joy ;  to  teach  them  to 
enquire  after  an  interest  in  t]ie  blessed  Jesus,  the  faith- 
ful shepherd  of  his  helpless  fiock ;  to  open  to  tltem  the 
wonders  of  redeeming  love ;  to  instruct  them  in  tlie 


THE  WAY  HE  SHOULD  GO.  259 

principles  of  diviue  truth,  and  to  form  them  to  senti- 
ments of  piety  to  God  and  love  and  benevolence  to  the 
whole  human  race.  Must  there  not  be  a  peculiar  sa- 
tisfaction attending  the  consideration,  that  we  are  fel- 
low workers  with  God  himself,  that  we  are  promoting 
that  glorious  plan  of  salvation,  which  the  son  of  God 
condescended  to  bleed  on  the  accursed  tree,  to  establish 
in  our  degenerate  world ;  that  we  are  preparing  sub- 
jects for  the  kingdom  of  his  grace ;  and  that  we  are 
laying  the  foundation  of  that  knowledge,  virtue  and 
happiness,  which  shall  be  continually  increasing  through 
the  boundless  ages  of  eternity !  How  reviving  is  the 
hope,  that  our  pious  labors  in  the  Lord  may  be  blessed 
by  the  concurrence  of  the  holy  spirit  leading  tliem  into 
a  saving  acquaintance  with  God  and  themselves,  and 
thereby  making  us  the  happy  instruments  of  repairing 
those  mournful  breaches  that  sin  has  made  in  the  world ; 
01  counteracting  the  destructive  operations  of  that 
apostate  spirit,  which  works' in  the  children  of  disobe- 
dience, of  rescuing  an  immortal  spirit  from  slavery  and 
ruin,  and  of  preparing  it  for  the  glorious  society  of 
those  exalted  spirits,  which  surround  the  throne  of  God 
with  the  most  enraptured  strains  of  devotion  and  grati- 
tude. This  is  an  exercise  near  a-kin  to  tlie  employ- 
ments of  the  heavenly  world ;  and  it  may  be  rationally 
expected  that  God  himself,  who  has  enjoined  it  on  pa- 
rents for  the  sake  of  their  children,  will  visit  their 
souls,  in  the  midst  of  these  pious  cares,  with  some  fore- 
tastes of  those  pleasures,  which  flow  from  his  throne 
above,  as  a  token  of  his  gracious  approbation,  and  as  a 
pledge  of  their  future  success.  For  while  we  instruct 
our  children  in  those  sacred  truths  of  our  holy  religion. 


which  have  afforded  ourselves  the  greatest  comfort  ia 
this  house  of  our  pilgrimage ;  our  instructions  and  ad- 
monitions will  return  into  our  own  bosoms  with  a  rich 
increase  of  edification  and  refreshment.  And  hereby 
we  shall  rise  into  more  endearing  communion  with  our 
heavenlj  father,  be  more  attempered  to  the  sacred  em- 
ployments of  the  upper  world,  and  more  meet  for  the 
inheritance  with  the  saints  in  light.  However  labori- 
ous it  may  be  to  give  "  line  upon  line  and  precept  upon 
precept  3"  and  however  discouraging  it  may  be  to  con- 
sider the  little  good  effects  our  most  affectionate  warn- 
ings and  admonitions  may  have  upon  our  children  ;  yet 
God  has  annexed  a  peculiar  pleasure  to  the  tender  toil, 
and  has  afforded  abundant  hopes  of  future  success,  suffi- 
cient to  encourage  us  to  persevere  in  the  important  duty 
and  "to  be  instant  in  season  and  out  of  season."  And 
can  we,  after  all  this  encouragement,  which  God  has 
given  to  secure  the  religious  education  of  our  children, 
neglect  that  sacred  business,  which  is  attended  with 
substantial  comfort,  even  in  the  midst  of  a  thousand 
anxious  fears  for  their  happiness,  v/hich  prepares  our- 
selves for  more  endearing  communion  with  God,  and 
gives  us  a  higher  relish  for  the  sacred  pleasures  of  tlie 
heavenly  world  ?  Our  own  desires  to  grovf  in  grace  and 
to  be  qualified  for  a  more  exalted  station  in  the  king- 
dom of  glory,  powerfully  plead  for  the  children,  which 
God  has  given  us,  and  lay  us  under  peculiar  obligations 
to  train  them  up  in  his  ways.  But  this  argument,  we 
hope,  will  receive  additional  force,  when  we  consider 
further,  that^     . 


THE  WAY  HE  SHOUI.D  GO.  ^^1 

2.  The  interests  of  the  Redeemer's  kingdom  depend  greatly 
upon  the  care  of  Parents  to  train  up  their  Children 
for  God. 

^^'c  live  in  a  moral  world,  where  one  generation  after 
anotlicr,  is  removed  from  the  stage  of  action  to  make 
room  for  tliose  that  are  to  succeed.  With  regard  to 
ourselves,  we  are  convinced,  both  from  our  own  daily 
observation  and  from  the  sacred  oracles  of  God^  that 
this  state  is  but  tlie  house  of  our  pilgrimage  ;  that  here 
we  have  no  abiding  city,  but  are  travellers  to  the  invi- 
sible world  ;  that  the  most  healthy  and  vigorous  amongst 
us,  shall  soon  go  the  Avay  from  whence  we  shall  not  re- 
turn ;  and  that  we  must  resign  the  important  trust  of 
the  gospel,  which  has  been  committed  to  our  charge,  to 
others  that  shall  succeed  us;  aud  if  we  have  any  just 
sense  of  the  advantage  of  having  the  oracles  of  God 
committed  to  us,  and  the  amazing  and  distinguishing 
goodness  of  God,  in  bestowing  this  invaluable  privilege 
upon  us,  or  any  regard  to  the  happiness  of  our  children  ; 
into  whose  hands  would  we  rather  choose  to  deposit  the 
sacred  trust  than  into  theirs?  But  how  can  we  hope, 
that  they  will  esteem  or  be  careful  to  maintain  the  trust, 
if  we  do  not  labor  to  prepossess  their  minds  with  a  pre- 
vious sense  of  its  importance  ?  How  can  we  expect,  that 
when  we  are  mouldering  in  tlie  house  of  silence,  they 
will  iill  our  places  in  the  house  of  God,  or  rise  up  in  our 
stead  for  the  support  of  the  dying  interests  of  t]ie  Re- 
deemer's kingdom  in  the  world  ?  Can  we  expect  it  in 
the  neglect  of  the  only  rational  method  of  securing  re- 
ligion amongst  us  ?  It  is  true,  that  God  has  promised  to 
be  ever  with  his  church,  so  that  the  gates  of  hell  shall 


262  TRAIX  UP  A  CHIID  m 

not  prevail  against  it,  but  the  kingdom  of  his  son  shall 
endure  as  long  as  the  sun  and  the  moon ;  one  generation 
after  another  rising  up  to  declare  his  mighty  works. 
But  these  gracious  promises,  which  we  are  sure  a  faith- 
ful God  will  accomplish,  do  not  prove  that  this  kingdom 
shall  be  continued  amongst  us,  more  than  they  would 
once  have  proved,  that  the  candlesticks  would  never  be 
removed  from  the  Asian  churches,  which  have  been 
given  up  to  desolation  many  ages  ago ;  and  is  it  not  a 
distressing  consideration  to  think,  that  true  and  vital 
religion  should  be  lost  among  our  dependants ;  that  the 
house  of  the  Lord  should  be  deserted  by  our  children ; 
that  they  should  forsake  the  assembling  themselves  to- 
gether to  acknovrlcdge  their  dependence  on  their  crea- 
tor, to  do  homage  to  the  king  of  kings,  and  to  cclel>rate 
the  riches  of  redeeming  grace?  Is  the  thought  c a 5y to 
be  supported,  that  God  should  write  upon  our  chiklren, 
or  upon  their  posterity,  the  sad  memorials  of  a  departed 
glory ;  that  wlicn  tlie  worship  of  God  is  forsaken,  the 
servants  of  God  must  bear  a  fruitless  testimony  against 
an  unbelieving  generation,  until  their  hearts  are  broken 
with  so  sad  an  office,  and  religion  is  burled  in  their 
graves  ?  And  is  it  not  peculiarly  melancholy,  that  the 
children  of  the  kingdom  should  be  thrust  out ;  tliat 
those  whom  we  have  devoted  to  God  in  the  most  solemn 
manner  at  their  baptism,  should  fail  of  the  grace  of  God 
and  should  walk  in  the  v/ays  of  the  destroyed,  and  of 
those  that  are  forsaken  of  the  Lord  of  all  ?  And  can  we 
after  ail,  entertain  so  great  an  indifFerence  for  the  inte- 
rests of  tliat  Redeemer,  in  whose  name  both  we  and  our 
children  have  been  baptized,  as  to  be  contented  that  his 
holy  religion  should  die  in  our  hands  ?    Was  it  for  this 


THB  WAY  HE  SHOULD  GO.  26S 

that  the  son  of  God  descended  from  heaven,  to  publish 
the  gospel  covenant  in  the  world,  and  expired  on  the 
cross  to  confirm  it  by  liis  blood  ?  Was  it  for  this  that 
the  pious  labors  of  our  ancestors  have  transfcri^d  this 
divine  religion  down  through  so  many  succeeding  gene- 
rations, and  so  many  martyrs  have  scaled  it  witli  their 
death  ?  Was  all  this  done  that  Christianity  should  be 
lost  among  our  descendants,  or  at  least  sink  into  an 
empty  name  or  a  lifeless  circle  of  unmeaning  forms  2 
"Yet,  humanly  speaking,  this  must  be  the  melancholy 
consequence  of  neglecting  to  train  up  our  chiidren  in 
the  nurture  and  admonition  of  the  Lord.  Had  we  any 
love  to  a  crucified  Redeemer,  any  regard  to  the  advance- 
ment of  his  kingdom  in  the  world,  or  any  grateful  sense 
of  his  distinguishing  grace  in  making  known  to  us  the 
way  of  salvation  in  his  glorious  gospel ;  these  things 
should  awaken  in  us  an  holy  zeal  and  an  earnest  desire 
to  spread  a  sweet  savour  of  his  name,  as  far  as  our  influ- 
ence can  reach ;  but  especially  in  our  families,  amongst 
those  whom  we  have  received  from  him  and  devoted  to 
him,  and  in  whose  happiness  we  are  so  tenderly  con- 
cerned.        This  brings  me  to  add,  that 

S,  The  present  and  future  happiness  of  our  children  de- 
pends upon  our  care  to  train  them  up  in  the  ways  tlieij 
should  go. 

However  little  we  may  regard  it,  yet  it  is  a  solemn 
truth  confirmed  by  the  mouth  of  inspiration  itself,  that 
"  godliness  is  profitable  unto  all  tilings,  having  the  jwo- 
mise  of  the  life  that  now  is,  and  of  that  Avhicli  is  to 
come."     It  is  generally  the  surest  way  to  happiness  m 


*K^ 


ii.6*i  TJRAIN  UP  A  CHIXD  IN 

this  world,  and  tlirough  the  merits  and  righteousness  of 
the  Redeemer,  the  only  waj  to  glory  in  the  workl  to 
come.  It  would  be  easy  to  enlarge  upon  its  happy  ten- 
dency to  promote  our  health,  reputation,  estates,  and  the 
peace  of  our  minds.  It  secm^es  immediate  blessedness 
to  the  man  that  fears  the  Lord  and  delighteth  greatly 
in  his  commandments :  as  it  moderates  or  suppresses 
those  hurtful  passions,  which  throw  the  mind  into  con- 
fusion and  anguish,  and  affords  abundant  exercise  for 
those  affections  which  are  delightful ;  it  secures  a  peace 
and  satisfaction  which  cannot  be  derived  from  the  ob- 
jects of  time  and  sense ;  it  administers  "  peace  of  con- 
science and  joy  in  the  holy  ghost ;''  so  that  the  christian 
finds  by  happy  experience,  that  <^  the  ways  of  wisdom 
are  ways  of  pleasantness,  and  all  her  paths  are  peace." 
They  are  ways,  that  not  only  secure  comfort  in  this 
world,  but  also  lead  up  to  the  paradise  of  God.  For 
invariable  truth  and  goodness  has  declared,  that  to  them 
that  by  patient  continuance  in  well  doing  seek  for  gl^ry, 
honor,  and  immortality,  God  will  give  eternal  life.  So 
that  if  our  children,  through  the  divine  blessing  upon 
our  pious  instructions,  become  truly  religious,  they  will 
not  only  be  preserved  from  those  follies  and  crimes, 
which  stain  the  honor  and  ruin  tlie  substance  of  fami- 
lies, but  they  will  take  the  most  probable  method  to 
make  life  comfortable,  and  will  be  entitled  to  the  pater- 
nal care  and  blessing  of  God,  while  they  are  in  this 
world,  and  will  be  made  heirs  of  eternal  glory  in  the 
paradise  of  God.  But  on  tlie  other  hand,  if  they  prove 
vicious  and  prophane,  which,  without  tlie  principles  of 
religion  to  restrain  them,  we  have  but  too  much  grounds 
to  fear;  what  can  we  rationally  expect,  but  tlieir  infa- 


THE  WAY  HE  SHOUM)  GO.  25g 

my  and  misery  in  this  world  and  eternal  banishment 
from  God,  through  the  unwasting  ages  of  eternity?— 
Now,  if  happiness  or  misery,  the-greatest  that  human 
hearts  can  conceive,  arc  likely  to  be  the  portion  of  our 
children,  according  as  we  train  them  up  for  either ;  what 
man  or  woman  that  has  the  bowels  of  a  parent,  can  he- 
sitate a  moment,  whether  he  will  bring  up  his  children 
hi  the  fear  of  the  Lord,  or  permit  them  to  w  alk  in  the 
ways  of  their  own  heart,  and  in  the  sight  of  their  ow  n 
eyes,  until  they  sink  into  that  horrible  pit,  fi-om  whence 
there  is  no  redemption  ?  How  preposterous  is  that  anxious 
care  of  parents,  which  engages  them  <*  to  rise  early, 
to  sit  up  late,  and  to  eat  the  bread  of  carefulness,"  to 
advance  the  fortunes  of  their  children,  and  secure  to 
them  the  possession  of  those  dubious  advantages  of  this 
world,  which  may  prove  either  blessings  or  curses  to 
them,  as  they  are  improved  or  abused ;  while  they  will 
be  at  no  pains  to  secure  for  them  the  favor  and  appro- 
bation of  their  God,  and  an  interest  in  those  durable 
treasures,  which  ^^  the  moth  cannot  corrupt,  nor  thieves 
steal  away,"  and  which  alone  can  make  them  rich  in- 
deed.    Such  a  partial  care  only  of  the  meanest  part  of 
their  concerns,  is  no  more  reasonable  than  for  a  parent, 
who  sees  his  child  perishing  before  his  eyes,  to  be  solici- 
tous to  adorn  its  clothes,  instead  of  affording  that  im- 
mediate help  which  its  extremity  demands.  Should  not 
this  consideration  then  engage  us  to  consult  for  their 
greatest  good,  and  employ  our  greatest  care  to  lead 
them  into  those  paths,  by  which  they  may  avoid  eternal 
destruction  and  arrive  at  unfading  glory  ?     Especially 
when  we  consider,  that  they  have  derived  a  corrupted 
degenerate  nature  from  us,  which  prompts  them  to  d<^  • 

la  2 


266  TJRAIX  rr  A  ClIIXI)  IX 

part  from  the  living  God ;  and  that  ouv  o^vn  personal 
mistakes  in  conduct,  or  our  bad  examples,  have  contri- 
buted to  lead  them  astray.     Docs  the  subject,  that  by 
treason,  has  forfeited  his  estate  from  his  children,  look 
upon  them  with  pity  and  concern,  and  use  all  his  remain- 
ing influence  to  secure  his  majesty's  favor  for  them  be- 
fore he  dies?    And  shall  parents  be  unconcerned  about 
the  favor  of  God  for  their  children,  ^rho  have  derived 
from  them  a  tainted  blood  and  a  forfeited  inheritance  ? 
Would  he  not  be  justly  accounted  an  unnatural  monster 
indeed,  who  could  introduce  the  plague  into  his  family, 
and  see  his  children  die  around  him  without  concern, 
while  there  was  a  sovereign  remedy  at  hand,  by  which 
thousands  had  been  cured ;  and  he  would  not  so  much 
as  direct,  or  insist  upon  the  application  of  it.     But  what 
is  a  natural  death,  or  the  most  painful  disease  of  the 
body,  when  compared  with  that  mortal  disorder  of  the 
mind,  which,  without  an  application  to  the  great  physi- 
cian of  souls,  must  terminate  in  eternal  death  and  the 
most  insupportable  torments  forever  and  ever  ?     The 
matter  may  be  brought  to  this  easy  but  important  ques- 
tion, shall  we  teach  our  cliildren  to  spend  their  days  upon 
earth,  like  rational  creatures,  in  the  noblest  enjoyment 
of  God  and  themselves^  until  they  rise  to  the  glories  and 
pleasures  of  the  heavenly  w  orld  ?     Or  shall  we  teach 
them  to  live  like  the  beasts  that  perish  in  the  amuse- 
ments of  a  vain  imagination  and  in  the  indulgence  of  the 
meaner  appetites  of  their  nature,  until  they  sink  under 
all  the  shame  and  remorse  of  a  guilty  condemning  con- 
science, and  the  almighty  vengeance  of  an  ineenscd  God  I 
And  can  any  be  so  far  loiit  to  every  sense  of  interest  and 
duty,  as  to  imagine  that  the  little  interests  of  time  are 


THE  WAT  ^E  SHOrLD  GO.  2^ 

worth  a  moments  thought,  wliile  these  important  things 
which  helong  to  their  eternal  peace  are  forgotten  and  ne- 
glected ?  But  this  argument  should  receive  additional 
weight  from  considering,  that 

i.  The  religious  instniction  of  our  cliildren,  or  the  ne- 
glect of  it  will  not  terminate  in  them  alone,  hit  will 
also  have  an  exlensi-ce  irvfluencc  over  all  with  whom 
fheij  converse. 

If  hy  the  hlcssing  of  God  upon  our  pious  care,  our 
children's  hearts  are  early  touched  witii  an  abiding  sense 
of  religion,  they  will  soon  he  convinced  that  they  were 
not  born  for  themselves  alone ;  hut  the  mercies  of  God 
and  the  example  of  our  Redeemer,  will  teach  them  to 
exert  themselves  for  the  service  of  mankind,  and  to  do 
good  unto  all  as  they  have  opportunity.  As  they  ad- 
vance in  liR",  who  can  tell,  in  how  many  instances  their 
pious  and  charitable  cares  may  be  effectual  for  the  benefit 
of  their  fellow  creatures ;  how  many  in  the  depths  of 
poverty  may  be  relieved  by  their  liberality ;  how  many 
iu  perplexed  and  intricate  circumstances  may  be  direct- 
ed by  their  counsel  ,•  how  many  weeping  eyes  may  be 
dried,  and  how  many  mourning  hearts  may  be  revived 
by  their  tender  sympathy  or  seasonable  relief;  how 
many  of  their  thoughtless  companions  may  be  reclaimed 
from  the  error  of  their  ways  by  their  example  and  in- 
fluence ;  and  how  many  aged  christians  may  be  excited 
and  quickened  in  the  heavenly  road  by  their  ardor  and 
zeal.  I  can  appeal  to  the  conscience  of  every  parent  in 
this  assembly,  that  you  wisjjL.this  to  be  the  cbaracicr  of 


268  TRAIN  VT  A  CllllP  IN 

-  youp  children.  And  should  not  tliis  powerfully  constrain 
you  to  exert  your  utmost  endeavours,  thus  to  train  up  your 
children  for  extensive  usefulness  in  the  world,  that  they 
may  he  good  angels  to  mankind  and  blessings  to  all  with 
whom  they  converse  ? 

But  on  the  other  hand,  wc  must  remcmher,  tliat  our 
children  will  not  be  mere  cyphers  in  the  world,  if  we 
neglect  to  train  them  up  for  God.  Instead  of  blessings 
they  will  prove  curses  in  their  generation.  The  licen- 
tiousness to  which  their  corrupt  nature  will  prompt 
them,  may  lead  them  by  unthought  of  consequences,  to 
injure  and  defraud,  as  well  as  grieve  and  torment 
others.  Instead  of  reclaiming  those  that  are  going  in 
the  paths  of  the  destroyer,  they  may  grieve  the  genera- 
tion of  God's  children,  blast  the  hopes  of  many  an  anx- 
ious parent,  defeat  the  good  influence  of  all  their  pi- 
ous admpnitions,  allure  many  unpracticcd  youths  into 
remediless  destruction,  by  their  sinful  discourses  and 
corrupting  examples,  and  draw  down  the  just  judgments 
of  God  upon  a  guilty  land.  So  that  the  care  or  neglect 
of  the  religious  education  of  our  children  will  have  a 
very  extensive  influence,  not  only  over  their  own  con- 
duct and  happiness,  but  also  over  the  happiness  or  mi- 
sery of  all  with  whom  they  converse ;  which  should 
excite  us  to  redoubled  diligence  in  training  them  up  in 
the  ways  of  God,  least  for  want  of  the  restraints  of  re- 
ligion, they  become  iliQ  melancholy  instruments  of 
ruining  the  immortal  souls  of  others,  and  thereby  break 
the  hearts  of  many  a  ])ious  parent,  who  has  deserved  no 
?Hich  misery  and  afl!iction  from  our  hands. 


THE  WAY  HE  SHOUID  GO.  26,9 

The  want  of  time  engages  me  to  wave  the  considera- 
tion of  some  other  arguments,  taken  from  the  express 
command  of  tliat  God  and  Redeemer,  who  have  entrust- 
ed us  with  the  religious  education  of  our  children ;  the 
peculiar  advantages  whicli  parents  have  for  this  pur- 
pose, by  their  being  constantly  with  them  and  acquainted 
with  their  dispositions,  and  the  most  suitable  seasons 
of  address ;  from  the  encouragcmjent  they  have  to  hope 
for  the  divine  blessing  to  render  their  labors  successful ; 
and  from  the  influence  that  the  conscientious  discharge 
of  this  duty  must  have  upon  their  own  peace  in  life  and 
at  death.  The  bare  mention  of  these  arguments,  which 
might  be  urged  with  pertinency  upon  the  present  occa- 
sion, must  suffice,  that  we  may  leave  room  for  an  ad- 
dress to  both  parents  and  children,  which  we  intend  in  the 

APPLICATIOX. 

1.  It  is  with  pleasure,  that  we  can  congratulate  some 
of  you  at  least,  who  have  the  testimony  of  your  own 
consciences,  thai  in  the  general  tenor  of  your  conversa- 
tion, you  are  faithfully  endeavouring  to  discharge  the 
important  duty  which  vvc  have  been  recommendiug ; 
and  that  you  have  reason  to  hope  that  your  labor  ha:^ 
not  been  entirely  in  vain  in  the  Lord.  You  are  better 
acquainted  with  the  doctrines  of  the  meek  and  lowly 
Jesus,  than  to  ascribe  the  success  to  the  prudence  of 
your  own  conduct,  to  the  strength  of  your  reasoniiig,  or 
to  the  warmth  and  tenderness  of  your  address.  Vriiat- 
cver  of  these  or  any  other  advantages  you  enjoy  Avcre 
derived  from  the  father  of  lights,  "  from  whom  cometh 
down  every  good  and  perfect  gift."  Irs  vain  had  your 
pious  admonitions,  from  day  to  day,  dropped  as  the  rain 


17.0  TBAIN  rp  A  CUIXD  IX 

in  refreshing  showers,  or  distilled  as  the  <lew,  in  the 
most  gentle  and  insinuating  manner.  In  vain  had  the 
precious  seed  of  the  word  been  sown  with  unwearied 
diligence,  and  watered  with  the  tears  of  tenderness  and 
love ;  had  not  God  commanded  the  opei^tions  of  his 
blessed  spirit  to  descend  as  a  morc  efficacious  rain  to 
Avater  their  tender  hearts.  Be  persuaded  therefore,  to 
adore  the  riches  of  free  grace,  which  has  granted  you 
any  increase ;  and  let  the  former  success  of  your  la- 
bors in  the  Lord,  excite  you  to  greater  diligence  and 
renewed  application  to  the  tender  toil,  mourning  for 
former  deficiencies  in  duty,  and  humbly  looking  to  that 
compassionate  Saviour,  who  bought  you  and  your  chil- 
dren  with  his  blood,  for  the  influences  of  his  holy  spirit, 
which  can  open  their  obedient  hearts  to  your  instruc- 
tions and  bring  them  with  power  to  their  consciences, 
so  that  they  shall  terminate  in  eternal  joys  and  unfading 
gloi^.  And  if  there  are  any  of  your  children,  of  whom 
you  cannot  yet  form  the  comfortable  hope  that  they  arc 
acquainted  Avith  the  power  of  practical  godliness,  but 
are  unfruitful  under  all  your  cultivation,  or  visibly 
turned  aside  from  the  ways  in  which  you  have  endea- 
voured to  train  them  up ;  let  me  encourage  you  to 
persevere  even  in  the  midst  of  discouragement,  and  be 
not  weary  in  this  important  branch  of  well-doing;  re- 
membering that  thereby  you  will  deliver  your  ow  n  soul ; 
and  that  although  tlic  objects  of  your  compassionate 
care  be  not  gathered,  yet  shall  you  be  glorified,  for  your 
work  is  with  the  Lord,  and  your  reward  is  with  your 
God.  But  still  you  have  abundant  encouragement  to 
hope  for  success  from  the  boundless  compassion  of  God, 
who  exhorts  and  commands  you,  "  in  the  morning  to 


THE  WAY  HE  SHOULD  GO.  :>71 

sew  your  seed,  and  in  the  evening  not  to  witliold  your 
Land ;  for  you  know  not  whether  shall  prosper,  this  or 
that  5  or  whether  hoth  shall  he  alike  good."*  Is  the 
danger  extreme  ?  Let  your  efforts  he  so  much  the  more 
zealous,  your  admonitions  so  much  the  more  frequent 
and  serious,  and  your  prayers  so  much  the  more  ear- 
nest and  importunate.  It  may  be  that  God  will  be  gro.- 
cious  to  you,  that  the  child  may  yet  live }  and  yoiu*  sad 
apprehensions  may  only  serve  to  increase  your  joy, 
when  you  will  be  able  to  say,  '*  this  my  son,  was  dead, 
and  is  alive  again ;  he  was  lost  and  is  found."  Or  it  may 
be  your  pious  admonitions  may  have  the  desired  effect, 
when  you  are  sleeping  in  the  dust,  and  when  the  blessed 
Jesus  appears  in  his  own  and  his  father's  glory,  he  will 
bring  with  him  that  plant,  which  you  have  so  often  wa- 
tered with  your  tears  and  your  prayers. 

But  with  regard  to  some  of  you,  my  friends,  I  am 
afraid  that  your  own  consciences  now  witness  for  me, 
that  it  is  no  breach  of  charity  to  suppose,  that  there  may 
be  some  parents  in  this  numerous  society,  who  have  been 
unfaithful  to  the  souls  committed  to  your  care.  If  there 
are  any  of  this  unhappy  character  present,  permit  me  to 
expostulate  with  you  in  a  few  words,  in  the  presence  of 
that  holy  God  who  has  given  you  your  children.  You 
doubtless  remember,  that  solemn  and  alarming  charge 
that  was  given  to  the  prophet :  <^  Son  of  man  I  have 
made  thee  a  watchman  to  the  house  of  Israel,  therefore 
hear  thou  the  word  from  my  mouth  and  give  them  warn- 
ina:;  and  if  thou  sneakest  not  to  warn  the  vitrei  from 


Fr]. 


S7£  TilAIN  UP  A  CHILD  IN 

his  Avicked  way,  to  save  his  life  ;  tlie  same  wicked  mafi 
shall  die  in  his  iniquity,  but  his  blood  will  I  require  at 
thine  hand."  If  evei*  you  have  read  this  passage  with 
attention,  yon  must  have  been  ready  to  say,  "  the  Lord 
be  merciful  to  ministers,  they  have  a  very  solemn  ac- 
count to  give."  It  is  certain  they  have :  but  permit  me  to 
remind  you,  that  this  is  not  our  case  alone,  but  you  also 
have  your  share  in  it ;  for  your  children  are  much  more 
immediately  committed  to  your  care,  than  you  are  to 
ours ;  and  by  parity  of  reason,  if  they  perish  in  their 
iniquities,  while  you  neglect  to  give  them  warning, 
their  blood  will  be  required  at  your  hands. 

Let  me  entreat  you  for  a  few  moments,  to  consider 
how  you  shall  review  a  life  spent  in  the  neglect  of  this 
duty,  when  your  souls  stand  trembling  on  the  confines 
of  the  invisible  world ;  when  your  awakened  consciences 
will  testify  against  you,  that  your  children's  ruin  is  in 
part  owing  to  your  neglect  to  train  them  up  in  the  fear 
of  the  Lord.  This  dreadful  reflection  will  greatly  dar- 
ken, if  not  entirely  suppress  those  hopes,  which  alone 
can  support  you  in  that  solemn  conjuncture.  Certain  it 
is,  if  you  considered  the  dreadful  weight  with  which  it 
will  sit  upon  your  minds,  in  the  immediate  prospect  of 
your  appearance  before  the  bar  of  your  judge,  you  would 
not  suffer  every  trifling  difficulty  to  deter  you  from  the 
discharge  of  this  duty.  But  carry  your  prospect  a  little 
farther,  to  the  tremendous  bar  of  Christ,  where  all  your 
delusive  hopes  that  are  not  founded  on  his  glorious  gos- 
pel, will  forsake  you  ,•  and  think  how  you  will  answer 
him,  when  he  makes  inquisition  for  blood  and  demands 
an  account  of  his  children,  whom  he  committed  to  your 


THE  WAY  HE  SHOULD  60.  273 

eare.  How  will  you  be  astonished  and  confounded  in 
the  presence  of  your  inexorable  judge,  and  «  call  on 
the  mountains  to  cover  you  from  the  face  of  him  that 
sitteth  upon  the  throne,  and  from  the  wrath  of  the 
lamb  ?"  But  is  it  not  infinitely  better  to  prevent  these 
insupportable  reflections  before  it  be  too  late  ?  Does 
not  your  own  eternal  salvation  and  the  salvation  of  your 
children;  does  not  interest,  affection,  gratitude,  and 
every  other  sacred  obligation,  plead  for  your  children, 
and  loudly  call  upon  you  to  train  them  up  in  the  fear  of 
the  Lord  ? 

2.  I  shall  only  detain  you  while  I  say  a  few  things  to 
my  younger  friends,  for  whom  I  have  been  pleading  so 
long.     You  see  that  it  is  your  parent's  duty  to  train  you 
up  in  the  ways  of  the  Lord,  and  to  instruct  you  in  the 
things  that  belong  to  your  eternal  peace.    You  have  im- 
mortal souls  to  save  or  lose  as  well  as  others,  and  you 
have  reason  to  bless  and  praise  the  adorable  God,  who 
has  made   such  a  gracious  provision  for  your  instruc- 
tion. You  might  have  been  born  where  you  never  would 
have  seen  a  bible,  never  heard  of  the  name  of  a  Savi- 
our, and  never  known  the  way  to  glory  and  happiness : 
where  you  would  have  wandered  in  the  ways  of  the  de- 
stroyer, and  where  your  parents,  involved  in  the  same 
darkness  and  ignorance  with  yourselves,  would  not  have 
been  able  to  direct  your  steps  in  the  midst  of  an  ensna- 
ring world.     Bless  God,  therefore,  that  you  have  been 
born  in  a  land  of  light,  and  that  you  "  hear  the  glad 
tidings  of  salvation  through  a  Redeemer."     Be  careful 
to  listen  to  the  instructions  of  your  parents,  and  labor 
td  know  the  things  of  God ;  remembering  that  your 

M  2 


%7'Jb  TRAIN  UP  A  t  HIXD  IN 

eternal  happiness  depends  upon  your  acquaintance  witk 
God  and  Christ,  "  whom  to  know  aright  is  life  eternal." 
I  hope  wlien  God  is  furnisliing  you  with  so  many  advan- 
tages for  knowing  his  will  ,•  when  you  are  favored  with 
the  use  of  your  hibles  and  other  good  books ;  when  your 
parents  and  ministers  spend  their  time  and  pains  to 
instruct  you  in  the  things  that  belong  to  your  eternal 
peace ;  you  will  not  think  much  of  the  trouble  of  learn- 
ing. Remember  that  God  himself  has  mentioned  to  the 
honor  and  praise  of  young  Timothy,  "  that  from  a  child 
he  was  acquainted  with  the  scriptures,  wliich  could 
make  him  wise  to  salvation."  And  let  me  remind  you, 
that  your  knowledge  of  the  ways  of  God  is  not  design- 
ed to  fill  your  heads  with  speculative  notions,  but  to 
make  your  hearts  and  lives  more  holy.  For  the  bles- 
sed Redeemer  himself  has  said  it :  **  If  you  know  these 
things,  happy  are  ye  if  ye  do  them ;"  and  we  may  add, 
hut  if  you  do  them  not,  better  for  you  never  to  have 
known  them,  better  for  you  never  to  have  been  born. 
<*  For  the  servant  that  knew  his  master's  will  and  did 
it  not,  was  beaten  Avitii  many  stripes."  I  will  leave  you 
at  this  time  with  this  one  exliortation  more.  Pray  to 
God  to  teach  you  by  his  holy  spirit,  to  lead  you  in  his 
ways,  to  dispose  you  to  comply  with  every  duty,  to  fit 
you  for  serving  liim  in  this  world,  and  for  living  Avith 
him  in  the  world  to  come.  I  would  hope,  that  you  do 
not  live  a  single  day  without  prayer  to  God  for  his  di- 
rection and  preservation,  for  the  pardon  of  your  sins, 
and  for  the  blessing  of  your  heavenly  father  and  Re- 
deemer. God  loves  them  that  love  him,  and  <^  they  that 
seek  him  early  shall  find  him."  Your  heavenly  Re- 
deemer delights  to  see  young  persons  cojning  to  his  throne 


THE  WAY  HE  SHOULD  GO.  275  ^ 

of  grace  and  asking  a  blessing  from  him.  AVlien  lie  was 
upon  this  earth,  he  took  the  children  that  were  brought 
to  him  in  his  arms  and  blessed  them,  and  said,  of  such 
was  his  kingdom ;  and  he  still  retains  the  same  compas- 
sion and  tenderness  for  young  persons,  that  ever  he  had. 
Pray,  therefore,  to  him  every  day  on  your  bended  knees 
for  a  blessing.  This,  my  young  friends,  is  the  way  to 
grow  wise  unto  salvation,  to  glorify  your  heavenly  fa- 
ther ;  to  adorn  the  doctrines  of  God  your  Saviour ;  to  be 
ornaments  to  religion;  to  obtain  peace  with  God  and 
with  your  own  consciences;  to  live  comfortably  and 
happy  in  the  world ;  to  avoid  the  snares  of  your  spiri- 
tual enemies ;  to  be  a  comfort  and  a  blessing  to  your 
parents  and  ministers ;  and  to  be  brought  at  last  "  to 
dwell  with  God  and  Christ,  with  angels  and  the  spirits 
of  just  men  made  perfect  in  heaven."  And  may  the 
God  of  all  grace  enable  you  to  walk  in  it,  and  preserve 
you  by  his  mighty  power,  through  faith  unto  eternal 
salvation. 


SERMON  XIV. 

RECEIVE  NOT  THE  GRACE  OF  GOD  IN  VAIN 


1  Cor.  3, 16. 

Know  yc  not  that  ye  are  the  temples  of  God ;  mid  that 
the  spirit  of  God  dwells  in  yon. 

The  existence  of  an  infinitely  perfect  being,  who  is 
the  first  cause  of  all  things,  from  whom  we  have  derived 
our  beings,  and  to  whom  we  owe  the  highest  veneration 
and  obedience,  is  a  sacred  and  eternal  truth  ;  witnessed 
by  the  heavens  and  the  earth,  by  all  above,  below  and 
around  us.  And  it  is  but  reasonable  to  suppose,  tliat 
he  who  formed  the  human  mind,  and  gave  us  a  power 
of  communicating  our  sentiments  to  each  other,  and  of 
encouraging  and  persuading  one  another,  without  in- 
fringing our  natural  freedom,  should  also  have  access 
to  our  minds,  and  should  know  how  far  and  with  what 
degree  of  force,  impressions  may  be  made  upon  our  spi- 
rits, consistently  Avith  our  rational  liberty.  The  opera- 
tions of  the  spirit  of  God  therefore,  are  to  be  consider- 
ed as  in  a  way  of  powerful  assistance  to  the  due  appre- 
hension and  belief  of  the  mind  and  will  of  God  as  re- 
vealed in  his  word,  and  to  the  practice  of  every  eom- 
Bfianded  duty.  Wliilc  his  immensity  and  omniscience 
assure  us,  that  h^^  :h  every  where  present,  and  beliolds 
all  the  secret  workings  of  our  minds,  and  his  all  sufli- 


KECEIVE  NOT  THE  GRACE  OF  GOD  IN  VAIN-        277 

cieuey,  that  he  can  liberally  reward  us  for  all  the  sin- 
cere devotion  and  homage  that  we  pay  to  him ;  his  in- 
finite goodness  and  mercy  give  us  the  utmost  confidence, 
that  he  is  willing  to  maintain  a  spiritual  communion 
with  us,  by  accepting  our  homage  and  worship,  and 
granting  a  gracious  answer  to  our  prayers,  by  receiving 
our  grateful  acknowledgments,  and  showering  down  his 
blessings  upon  us  with  a  liberal  hand;  and  these  deduc- 
tions of  reason  are  abundantly  confirmed  by  di^  inc  re- 
velation, in  which  he  has  promised  to  put  his  spirit  within 
us  and  cause  us  to  walk  in  his  statutes  and  judgments, 
to  quicken,  enliven,  direct,  comfort,  and  strengthen  UiS 
by  the  internal  operations  of  his  gracious  and  free  spirit ; 
and  that  he  will  give  his  spirit  to  them  that  ask  him, 
with  tlie  readiness  of  a  most  indulgent  father,  to  answer 
all  the  purposes  of  our  sanctification  and  preparation  for 
glory.     Nay,  it  is  supposed  in  every  page  of  the  bible, 
that  there  is  a  gracious  communication  of  the  spirit  of 
God  with  our  minds,  by  which  he  is  the  author  of  everj^ 
devout  affection,  of  every  pious  resolution,  and  of  every 
religious  motion  of  the  soul;  and  of  all  that  comfort, 
hope,  confidence,  and  joy,  which  the  true  christian  ex- 
periences in  the  spiritual  life.     This  is  what  the  apos- 
tle means  by  calling  us  the  temples  of  God,  and  by  say- 
ing that  the  spirit  of  God  dwells  in  us. 

Now  when  the  adorable  majesty  of  heaven  conde- 
scends to  allow  us  this  distinguishing  privilege,  of  enjoy- 
ing a  spiritual  communion  and  fellowship  with  himself, 
by  the  in-dwelling  of  his  holy  spirit,  is  it  not  astonish- 
ing that  any  of  the  human  race  sliould  be  indifferent 
^})OMt  it,  and  much  more  that  they  should  be  averse  to 


278        RECEIVE  NOT  T«E  GEACB  01?  GOD  IN  VAIN. 

the  cultivation  of  it?  And  yet  melancholy  experience 
proves  that  this  is  really  the  case.  The  men  of  this  world 
immerse  themselves  so  deeply  in  the  enjoyment  of  the 
pleasures,  profits,  and  honors  of  this  life,  and  form  such 
close  attachments  to  temporal  things,  that  they  have 
but  little  relish  for  a  spiritual  intercourse  with  the  au- 
thor of  their  beings  and  the  source  of  their  happiness. 
Kothing  can  more  fully  discover  the  mournful  corrup- 
tion of  our  nature  than  this ;  especially  if  we  consider 
that  we  are  made  capable  of  enjoying  this  exalted  privi- 
lege, that  we  must  be  sensible  that  we  stand  in  the  ut- 
most need  of  it ;  that  we  are  frequently  and  earnestly 
invited  to  it ;  and  that  it  is  our  greatest  honor  and  hap- 
piness, as  well  as  our  duty,  to  comply  with  these  invi- 
tations. This  indisposition  to  a  religious  intercourse 
with  the  father  of  our  spirits,  is  the  mournful  conse- 
quence of  our  apostacy  from  God ;  and  therefore,  as  uni- 
versal as  the  corruption  of  our  degenerate  nature,  xmtil 
it  be  removed  by  the  renewing  and  sanctifying  opera- 
tions of  his  holy  spirit.  Man,  in  his  original  constitu- 
tion, was  designed  to  be  the  temple  of  God,  and  was 
disposed  to  rejoice  in  the  exalted  privilege  of  maintain- 
ing an  holy  communion  and  fellowship  with  the  author 
of  his  being. 

But  look  now  into  the  corrupted  heart  of  man,  and 
how  are  all  things  in  this  once  beautiful  temple  of  God 
miserably  defaced  ?  Those  clear  notices  and  discoveries 
of  divine  truths,  which  he  originally  enjoyed,  are  in  a 
great  measure  obliterated,  and  those  laws  that  were 
written  on  the  heart  greatly  obscured.  That  hearty 
that  was  formerly  the  altar  of  God,  from  whence  devout 


JRECEIVE  NOT  THE  OKACE  OF  GOD  IN  VAIN.        279 

uffections  and  spiritual  oblations  were  Avont  to  asccntl  in 
the  flames  of  love,  is  now  \vretche<lly  defiled  by  being 
consecrated  to  lying  vanities  and  contemptible  objects. 
That  inward  propension  of  soul  to  honor  and  reverence 
God,  to  believe  and  trust  in  him,  to  love  and  obey  him, 
which  constituted  the  moral  image  of  God,  is  ruined  by 
sin ;  and  a  wilful  alienation  of  heart  and  estrangement 
from  him,  has  succeeded  in  its  place :  so  that  the  lan- 
guage of  our  corrupted  nature  is :   "  Depart  from  us, 
for  we  desire  not  the  knoAvledge  of  thy  ways  ;  who  is 
the  Almighty  that  we  should  serve  him,  or  what  profit 
should  we  have  if  we  pray  imto  him  ?"*  And  every  un- 
renewed and  unsanctified  soul  being  thus  imfit  for  the 
spiritual  residence  and  the  distinguishing  fruits  of  the 
special  presence  of  an  holy  God,  is  in  a  mournful  de- 
gree forsaken  of  God  and  deprived  of  this  spiritual  com- 
munion. 

But  blessed  be  God ;  he  has  formed  the  gracious  plan 
of  restoring  your  degenerate  nature  to  this  singnlar 
honor,  of  being  the  living  temples  of  God  :  for  this  pur- 
pose the  eternal  word  Avas  made  flesh  and  tabernacled 
amongst  us.  He  became  the  glorious  Immanuel,  <^  God 
with  us,  God  manifested  in  our  flesh,'^  which  gives  us  the 
bighest  assurance  of  his  merciful  design  to  restore  onr 
nature  to  that  comnumion  which  we  had  lost.  Xay,  he 
became  an  atoning  sacrifice  to  expiate  our  guilt,  that  he 
might  open  a  way  for  our  restoration  to  this  privilege 
consistently  with  the  honor  of  that  God,  whose  justice 
we  had  so  highly  provoked.  And  it  is  for  the  same  purpose 

*Job  XXI.  I-i. 


'^^: 


280   RECEIVE  NOT  THE  GSAGE  OF  GOD  IN  VAIN. 

that  he  has  the  spirit  above  measure,  that  hy  the  com- 
muiiicatiou  of  his  gracious  influences,  he  may  prepare 
xis  for  the  service  of  God,  and  the  enjoyment  of  his 
special  presence.  So  that  none  but  such  as  are  vitally 
united  to  Jesus  Christ  by  a  living  faith,  and  are  parta- 
kers of  his  regenerating  and  sanctifying  spirit,  are  ac- 
tually the  spiritual  temples  of  God.  And  in  being  made 
an  holy  habitation  to  himself,  we  are  his  own  workman- 
ship, created  anew  in  Christ  Jesus  and  prepared  for  the 
master's  use. 

But  while  we  are  thus  formed  into  an  habitation  of 
God  through  the  spirit,  our  own  concurrence  is  also 
necessary,  by  a  free  and  entire  dedication  of  ourselves 
to  his  service.  We  must  consecrate  onr  understandings 
to  contemplate,  admire,  and  adore  his  perfections  and 
the  glorious  discoveries  of  his  grace  in  creation,  provi- 
dence and  redemption,  our  wills  to  choose  him  as  our 
portion  a«d  happiness,  and  our  affections  to  love  and 
delight  in  him ;  and  all  our  active  powers  and  faculties 
to  conspire  in  paying  that  reverential  homage  and  wor- 
ship that  is  due  to  him.  Sensible  of  the  imperfection  of 
the  new  nature,  even  in  the  best  of  us,  we  should  labor 
after  an  xmiversal  holiness  of  heart  and  life,  and  guard 
against  every  known  sin  that  might  provoke  him  to  with- 
draw from  us :  for  the  temple  of  God  must  be  holy.— 
No  polluting  light  must  be  cherished  in  the  heart,  no 
habitual  practice  of  sin  must  be  allowed  to  stain  our 
conversation,  if  we  expect  the  special  residence  of  God 
in  his  spiritual  temple.  For  what  fellowship  hath  righ- 
teousness with  unrighteousness,  or  what  communion 
hath  light  with  darkness,  or  what  concord  hath  Christ 


WE  ARE  THE  TEilPLES  OF  GOD.  281 

with  Belial  ?  None  can  be  admitted  to  the  honor  and 
happiness  of  enjoying  so  great  a  privilege,  but  sueli  as 
are  careful  to  cultivate  every  amiable  branch   of  the 
christian  temper,  and  to  be  holy  in  some  good  degree, 
as  God  is  holy;  and  the  greater  proficiency  we  make  in 
an  holy  conformity  to  his  image,  the  more  improving 
and  refreshing  shall  our  communion  with  him  be,  and  the 
more  copious  communications  of  his  grace  may  we  ex- 
pect.    For  while  wc  thus  concur  with  his  gracious  de- 
sign of  preparing  us  for  an  holy  habitation  for  himself, 
we  may  be  assured  that  he  will  accept  the  dedication 
we  make  of  ourselves  to  his  service,  and  give  us  the  spe- 
cial marks  of  his  approbation  by  the  operations  of  his 
holy  spirits     Though  there  be  no  such  visible  glory  to 
indicate  the  divine  presence  in  every  christian,  as  at- 
tended the  dedication  of  the  temple  by  Solomon,  yet 
there  is  the  spirit  of  God  dwelling  in  his  heart  by  faith 
and  by  liis  stated  and  constant  operations,  carrying  on 
the  progressive  work  of  his  sanctification,  conforming 
him  more  and  more  to  the  image  of  God,  exciting  filial 
affections  to  him,  and  disposing  his  heart  for  more  con- 
stant and  delightful  communion  with  him.      This  is 
plainly  implied  in  our  text,  where  the  apostle  asserts, 
that  we  are  the  temples  of  God ;  and  adds,  by  way  of 
illustration,  that  the  spirit  of  God  dwells  in  us ;  and  it 
is  confirmed  by  the  gracious  promise  of  our  Saviour,  to 
them  that  love  him  and  keep  his  words,  that  the  father 
will  love  them,  and  that  the  father  and  he  will  come  to 
them  and  take  up  his  abode  with  them.      Every  true 
christian  therefore,  has  reason  to  expect  God's  gracious 
presence,  to  hear  and  answer  his  fervent  and  devout 

supplication,s,  to  aceept  his  grateful  sacrifices  of  prayer 

N,2 


i&/-  WK  ARK  THE  TUMPIES  0¥  GOB. 

and  praise^  iiml  to  dispense  tlic  various  blessings  of  hib 
grace.  AVhenevcr  he  draws  near  to  God  >vitli  a  purified 
heart  and  the  tenders  of  a  devout  and  filial  affection^ 
God  Avill  draw  nigh  to  him  with  the  quickening  influen- 
ces of  liis  holy  spirit,  and  the  reviving  manifestations  of 
Jiis  complacency  and  love.  The  reality  of  this  spiritual 
intercourse  between  God  and  us,  and  our  capacity  for 
the  enjoyment  of  this  exalted  privilege,  is  evidently  im- 
plied  in  our  being  called  the  temples  of  God,  and  having 
this  holy  spirit  dwelling  in  us. 

But  that  we  may  have  a  more  comprehensive  vieAv  of 
this  subject,  let  us  attend  to  the  method  by  which  this 
spiritual  communion  is  maintained  and  promoted. 

On  our  part  it  is  maintained  by  faith,  meditation  and 
prayer,  and  on  God's  part,  by  his  word,  his  ordinances^ 
and  his  holy  spirit. 

1.  FaUli  is  an  lutppy  instriimetit,  ivherehy  an  heavenly 
intercoiivse  is  maintained  hehvcen  God  and  the  he- 
lieA^er. 

The  light  of  reiisou  and  revelation  discovers  io  us  the 
reality  of  the  divine  perfections,  together  with  tliese  in- 
teresting truths,  that  belong  to  our  eternal  salvation. — 
But  faitli  goes  further,  and  realizes  them  to  the  iiiind* 
and  impresses  it  with  such  sentiments,  as  should  natu- 
rally  flow  from  them.  This  is  mentioned  by  an  inspired 
writer  as  the  eWcct  of  Moses's  faith,  that  <«  he  endured  as 
^pcinjjj  him  wlio  is  invisible."*  It  does  not  rest  as  a  spe- 


nieb. 


WE  AKE  TUB  Tli>W*LES   OF  GOJJ.  -28o 

culative  principle  in  the  head,  but  descends  into  tlie 
heart,  and  operates  with  a  quick  and  commanding  influ- 
ence upon  all  the  leading  powers  of  the  soul ;  enlighten- 
ing the  understanding,  ruling  the  Avill,  governing  the  af- 
fections, and  thus  regulates  the  whole  conduct.  It  pro- 
duces such  a  disposition  and  behaviour,  as  corresponds 
^vith  the  great  principles  and  precepts,  which  we  believe. 
It  operates  variously  according  to  our  faith.  When 
God  and  his  perfections  are  viewed  by  an  eye  of  faith : 
it  impresses  the  mind  witli  a  lively  conception  of  them, 
and  by  exciting  corresponding  sentiments  of  piety  to  him 
it  becomes  the  means  of  an  holy  communion  with  him. 
It  disposes  us  to  resign  ourselves  to  his  wisdom  and  di- 
rection, to  love  his  goodness,  to  trust  his  righteousness, 
to  confide  in  his  power,  to  fear  his  justice,  to  imitate 
his  holiness  and  to  honor  and  reverence  his  majesty. — 
Faith  represents  God  as  an  ever-present  friend,  atten- 
tive to  our  thoughts  and  our  words,  our  ways  and  our 
complaints,  concerned  for  our  happiness,  and  invariably 
pursuing  it  by  all  the  methods  of  his  providence  and 
grace.  AVhen  it  surveys  the  threatnings  of  liis  word. 
It  fills  the  soul  with  an  holy  awe  and  reverential  fear : 
when  a  divine  promise  is  the  object  of  faith,  it  embraces 
and  applies  it,  rejoices  in  it  and  depends  upon  it. — 
When  a  command  is  the  object,  our  faith  disposes  us  to 
endeavour  after  a  conformity  to  it,  and  to  take  every 
precept  of  scripture  as  a  rule  of  life.  When  a  future 
state  is  the  object  of  faith ;  when  it  looks  at  those  things 
that  are  unseen  and  eternal ;  it  represents  them  as  pre« 
sent  and  visible,  and  affects  the  mind  with  the  conside- 
ration of  them  as  much  as  if  they  were  so  :  and  henoc 
it  is  called « the  substance  of  things  hoped  for  and  the  evi- 


28dt  WE  ARE  THE  TEMPLES  Ot  GOU, 

dencc  of  things  not  seen/  Wien  the  blessed  Rcilcemci 
is  the  object  of  our  faith,  it  produces  all  those  grateful 
and  devout  affections,  of  love  and  joy,  of  fear  and  hope, 
which  should  arise  from  those  endearing  characters, 
under  which  he  is  represented  in  scripture.  When  it 
views  him  as  our  mediator,  it  leads  us  to  trust  all  our 
everlasting  concerns  in  his  hands,  to  approach  God  only 
through  him,  and  to  expect  the  divine  acceptance  only 
through  the  merits  of  his  atonement.  When  it  views 
him  as  our  propitiation,  it  fixes  our  dependence  on  him 
alone  for  pardon  and  justification  ;  and  when  as  our  Re- 
deemer, it  touches  all  the  springs  of  gratitude  in  the 
soul  and  kindles  the  warmest  sentiments  of  gratitude, 
love  and  joy.  In  a  word,  it  engages  us  to  hearken  to 
liim  as  our  instructor,  to  obey  him  as  our  king,  and  to 
follow  him  as  our  pattern  and  guide.  And  thus  by  ex- 
citing all  tliosc  devout  and  pious  affections  to  God  and 
Christ,  on  the  lively  exercise  of  which  our  communion 
with  him  depends,  it  is  the  happy  instrument  of  carry- 
ing on  an  heavenly  intercourse  between  God  and  the  be- 
liever. 

2.  MeiUtaiion  is  also  another  way  of  enjoying  communion 
xviili  God. 

By  turnhig  our  thoughts  upon  God,  by  entertaining 
ourselves  with  the  views  of  his  perfections  exhibited  in 
his  works  and  by  acknowledging  his  hand  in  every  oc- 
currence, his  children  gain  a  growing  acquaintance  with 
their  heavenly  father  ;  while  those  who  will  not  allow 
then) selves  time  for  this  heavenly  employment  contract 
an  habitiial  estrangement  from  him.      The  more  the 


WE  ARE  THE  TEMPLES  Or  GOD.  2S5 

mind  is  accustomed  to  meditiition,  the  more  readily  will 
it  engage  in  it,  when  any  uncommon  event  or  extraor- 
dinary providence  calls  us  to  contemplate  the  wisdom, 
power  or  goodness  of  God.  And  these  impressions 
that  are  made  on  the  contemplative  mind  arc  often  re- 
tained or  recalled,  until  they  have  a  religious  effect  on 
the  heart,  and  are  improved  for  the  purposes  of  a  grow- 
ing piety.  Thus  the  pious  christian  has  often  found 
that  the  flames  of  divine  lovc^  of  hope  and  joy  have  been 
enkindled  in  his  soul,  while  he  was  meditating  on  the 
glorious  perfections  of  God,  his  wonderful  works  of 
mercy  and  goodness,  the  miracles  of  redeeming  grace, 
the  invaluable  privileges  of  the  gospel,  the  precious 
promises  made  to  the  believer,  together  with  that  incon- 
ceivable crown  of  righteousness,  which  is  reserved  for 
him  in  heaven.  And  thus  does  he  rise  into  a  more  full 
and  comfortable  communion  with  the  author  of  all  his 
mercies. 

5.  Prayer  is  the  natural  consequence  of  devout  medilar 
lion,  and  therefore  another  way  of  mahilainhig  a 
hearcnlij  intercourse  ivith  God, 

When  the  ciiristian's  faith  or  meditation  give  him  a 
strong  and  lively  view  of  the  wisdom,  goodness  or  pov.'- 
er  of  God,  in  any  affecting  dispensation  of  his  provi- 
dence, or  in  the  glorious  plan  of  our  redemption  by 
Jesus  Christ,  he  will  naturally  lift  up  his  heart  to  God 
in  pious  ejaculations,  and  devout  ascriptions  of  praise 
and  thanksgiving.  And  Iramble  and  fervent  ]>rayer  h 
admirably  adapted  to  the  purposes  of  a  growing  ae^ 
quaintauce  with  God,  as  it  improves  and  strengthens 


^86  WE  ARE  THE  TEMPLES  Of  GOU. 

those  pious  dispositions,  on  >v14cli  the  pleasure  auil 
happiness  of  religion  and  our  capacity  for  enjoying  com- 
munion with  God  depend  :  such  as  divine  love  and  grati- 
tude, trust  in  the  providence  of  God  under  all  our  trou- 
bles, contentment,  patience  and  resignation  to  the  di- 
vine will,  hope  in  his  mercy  for  whatever  relates  to  our 
present  or  future  welfare,  and  an  ardent  thirst  for  that 
fulness  of  joy  and  those  rivers  of  pleasure,  that  are  at 
the  right  hand  of  God. 

But  this  spiritual  intercourse  with  God  is  also  main- 
tained on  his  part,  by  all  those  methods  by  which  he 
communicates  the  knowledge  of  himself  and  the  richest 
blessings  of  his  grace ; — viz  :  by  his  Avord,  his  ordi- 
nances, and  the  influences  of  his  spirit. 

1.  God  as  really  speaks  to  us  in  his  word,  as  if  we  heard 
an  audible  Toice  from  heaven,  directing  vs  in  every 
duty. 

Herein  he  has  made  known  to  us  the  way  of  life 
through  his  son,  and  has  given  us  the  knowledge  of 
those  things  which  can  make  us  wise  to  salvation.  By 
the  fullest  directions  for  the  regulation  of  our  conduct, 
by  the  most  powerful  arguments  to  quicken  and  encou- 
rage us  in  duty,  and  the  most  jnvigoratiog  consolations 
to  support  us  under  the  troubles  of  life,  which  he  has 
given  us  in  the  sacred  volume ;  he  holds  a  divine  cor- 
respondence with  us,  expresses  the  greatest  good  will 
towards  us,  and  gives  us  the  fullest  assurance  of  his  re- 
membrance of  us  and  his  readiness  to  help  us.  By  this 
incomparable  book,  which  is  enriched  with  tlie  most  ex- 


WE  ARE  THE  TEMPXES  OE  GOD.  2^? 

tensive  promises  and  the  wisest  counsels,  he  disperses 
the  clouds  of  ignorance  and  error,  in  which  we  are  in- 
volved, in  the  land  of  our  pilgrimage,  and  opens  to  us 
the  ravishing  prospect  of  immortal  life  and  glory, 

2.  Our  communion  with  God  is  also  promoted  by  the  or^ 
dinances  of  his  church. 

He  has  appointed  a  standing  ministry  in  his  church, 
togetlier  with  various  refreshing  ordinances,  which  he 
has  made  tlie  usual  channels,  through  which  he  commu- 
nicates his  special  grace.  And  while  we  with  reve- 
rence and  sincerity  attend  upon  his  public  worship,  trea- 
sure up  in  our  hearts  the  gracious  contents  of  his  w  ord, 
or  join  together  in  celebrating  his  praise,  or  in  com- 
memorating the  dying  love  of  our  Redeemer  ^  he  draws 
nigh  unto  us,  spreads  the  banner  of  his  love  over  us, 
and  gives  those  rich  supplies  of  grace  which  we  need. 
In  these  sacred  ordinances  he  strengthens  our  graces, 
confirms  our  resolutions,  comforts  our  hearts  with  the 
consolations  that  are  in  Christ,  and  inspires  us  Witli 
zeal  to  promote  his  kingdom  and  interest  in  the  world, 
and  to  press  forward  to  greater  attainments  in  tlie  spi- 
ritual life,  and  a  better  preparation  for  the  business 
and  the  enjoyments  of  the  heavenly  state. 

3.  But  our  spiritual  intercourse  %cith  God  is  pviiiclpaUy 
maintained  hij  the  in-diceUing  and  agency  of  his  hohj 
spirit. 

That  we  might  both  understand  the  meaning  and 
fcGlthc  genuine  power  of  divine  truth?,,  and  expericncr 


:*88  yy^  Aiti  the  temples  of'  god. 

those  pious  affections,  in  which  our  communication  >vitk 
liim  consists,  the  spirit  of  God  is  sent  doAvn  to  dwell  in 
our  hearts,  to  remove  our  carnal  prejudices,  to  enligh- 
ten our  minds,  to  enlarge  and  elevate  our  understand- 
ings, to  give  us  a  larger  acquaintance  with  divine  things, 
and  to  make  us  wise  unto  salvation.  It  is  his  peculiar 
oiRce,  as  the  comforter  sent  hy  the  father  to  ahide  with 
us  forever,  to  tftke  of  the  things  of  Christ,  his  doctrines, 
his  promises  and  instructions,  and  to  shew  them  unto 
us;  to  bring  the  truths  of  the  gospel  with  power  to  the 
conscience,  to  influence  our  conduct,  and  to  enable  us  to 
discover  our  interest  in  the  promises  and  blessings  of 
the  gospel  covenant,  for  our  comfort  and  support  in  life. 
It  is  his  sacred  office  to  strengthen  us  with  might  in  the 
inner  man,  to  lead  us  in  the  ways  of  righteousness  and 
safety,  and  to  1111  the  soul  with  joy  and  peace  in  believ- 
ing ;  and  surely,  that  soul  who  follows  on  to  know  the 
Lord,  who  is  desirous  of  a  farther  acquaintance  with 
God,  cannot  be  disappointed  in  his  expectations  from 
the  sacred  agent,  who  has  taken  up  his  residence  in  the 
believer  for  this  very  purpose.  Can  it  be  thought,  that 
the  father  of  our  spirits,  who  has  assured  us,  that  he 
will  give  his  holy  spirit  to  them  that  ask  him,  will  not 
recruit  the  strength,  fortify  the  resolution,  and  aid  the 
endeavours  of  his  children  ?  No  :  he  will  lead  them  in 
the  way  everlasting,  he  will  give  power  to  the  faint,  and 
to  them  that  have  no  might  he  will  encrease  strength ; 
so  that  they  shall  find  that  his  grace  shall  be  sufficient 
for  them,  and  that  his  strength  shall  be  made  perfect  in 
their  weakness.  So  that  in  all  their  troubles  they  shall 
be  supported  by  the  right  hand  of  his  righteousness, 
and  in  the  hour  of  their  dissolution,  when  their  faith  i^ 


WE  ARE  THE  TEMPIES  OF  GOD,  2S9 

almost  turned  into  vision,  they  have  reason  to  hope,  that 
the  spirit  of  God  who  dwells  in  them,  will  enable  them  to 
rejoice  in  the  God  of  their  salvation,  with  joy  unspeak- 
able and  full  of  glory, 

APPLICATION. 

1.  Hoiv  marvellous  k  the  condescension  of  God  in  making 
such  sinful  and  worthless  creatures  his  living  tenifples, 

"What  are  our  souls,  to  which  so  many  i^mains  of 
impurity  cleave,  that  the  high  and  holy  God,  whom  the 
heaven  of  heavens  cannot  contain,  should  notwithstand- 
ing, choose  them  for  his  special  residence  ?  What  are 
our  poor  and  defective  services,  that  he  should  regard 
them  with  a  favourable  eye,  or  reward  them  with  the 
manifestations  of  his  Ioac  ?  Let  us  therefore  adore  and 
magnify  the  condescension  of  God,  who  stoops  so  low  a» 
to  dwell  with  the  humble  and  contrite  soul,  who  trem- 
bles at  his  word. 

2.  From  this  discourse  we  see  the  honor  and  happiness 
«f  every  true  christian,  whom  the  most  high  condeseendis 
to  honor  with  his  special  presence  ;  for  where  the  bles- 
sed God  makes  a  soul  his  peculiar  habitation,  he  dwell  J 
in  it  by  the  stated  operations  of  his  holy  spirit ;  he  re- 
plenishes it  with  the  rays  of  divine  light  and  life,  en- 
stamps  his  own  amiable  image  upon  it,  refreshes  it  with 
his  own  consolations,  and  admits  it  to  that  freedom  and 
communion  with  himself,  which  is  peculiarly  delightful 
and  inconceivably  beneficial.  He  makes  them  to  expe- 
rience the  incomprehensible  sweetness  and  the  gloriojrs 


290  WE  ABE  THE  TEMJPUBa  o:f  GQD. 

extent  of  that  precious  promise,  <*  I  will  dwell  with  them 
and  walk  in  them,  and  be  their  God." 

3.  Let  this  discourse  excite  us  all  to  examine  our- 
selves, and  try  ourselves,  whether  the  spirit  of  God  in- 
deed dwells  in  us ;  or  whether  we  are  not  still  in  the 
melancholy  possession  of  the  spirit  that  works  in  the 
children  of  disobedience.     If  we  have  not  the   spirit  of 
Christ  we  are  none  of  his ;  but  are  led  captive  by  Satan 
at  his  pleasure.     No  doubt,  we  all  think  too  favoui-ably 
of  ourselves  :  but  do  our  temper  and  conduct  lay  a  solid 
foundation  for  such  an  hope  ?  Does  the  prevalence  of 
holy  and  devout  affections  in  our  souls,  and  the  habitual 
regularity  of  our  lives,  and  our  growing  conformity  to 
the  moral  image  of  God,  give  us  rational  grounds  to  con^ 
elude,  that  we  are  led  by  his  spirit  in  the  ways  of  righ- 
teousness and  peace  ?  I>o  we  experimentally  know,  what 
it  is  to  enjoy  communion  and  fellowship  with  God  and 
Christ,  by  his  holy  spirit,  in  meditation  and  prayer,  in 
reading  his  word  and  attending  on  the  ordinances  of  the 
gospel,  and  in  the  exercises  of  faith  and  hope,  and  spi- 
ritual joy?  If  this  should  be  our  happy  condition,  let 
us  magnify  the  Lord  for  the  distinguishing  honor  he  has 
conferred  upon  us,  in  making  us  his  living  temples,  and 
earnestly  aspire  after  a  more  intimate  intercourse  with 
him.     Let  us  breathe  after  brighter  discoveries  of  his 
amiable  glories,  fuller  communications  of  his  quicken- 
ing and  transforming  grace,  and  more  ravishing  mani- 
festations of  his  love.  Let  us  endeavour  to  keep  the  fire 
of  devotion  continually  burning  in  our  hearts,  that  our 
spiritual  sacrifices  of  prayer  and  praise,  may  be  daily 
offered  up  to  him  in  his  spiritual  temple.  Frequent  and 


W/E  ARE  THE  TEMPI.Tls  0¥  GOD.         ~  291 

lively  contemplations  of  the  gloi^  of  God  shining  in  his 
works  and  his  word,  the  ardent  breathings  of  inflamed 
affections,  and  the  warm  aspirations  of  onr  souls,  are 
exercises  highly  becoming  those,  whom  he  chooses  to 
be  an  habitation  for  himself  by  his  spirit ;  and  let  us 
guard  against  defiling  his  temple  by  intemperance  or 
sensuality,  and  thereby  provoking  him  to  withdraw  from 
us  and  to  destroy  us.  He  will  resent  it  as  an  heinoas 
indignity,  if  we  suffer  any  moral  impurity,  such  as  ma- 
lice  and  envy,  hatred  and  revenge,  pride  and  sensuality, 
allowed  to  remain  in  our  hearts :  for  the  apostle  speak- 
ing of  those  spiritual  temples,  says,  "  if  any  man  defile 
them,  him  will  God  destroy." 

But  if  your  own  consciences  testify  against  any  of 
you,  that  you  have  no  rational  ground  to  conclude,  that 
you  are  yet  the  temples  of  God  and  have  his  spirit  resi- 
ding in  you ;  O  !  be  entreated,  as  you  value  the  favor  of 
God,  as  you  wish  to  experience  the  smiles  of  his  coun- 
tenance in  time  or  through  eternity,  to  consecrate  your- 
selves, your  souls  and  your  bodies,  to  his  special  and 
perpetual  service.  Cry  earnestly  to  him  for  the  renew- 
ing influences  of  his  spirit,  to  purify  your  degenerate 
nature  and  make  you  an  holy  habitation  for  himself. — 
Implore  his  sanctifying  grace  to  enlighten  your  minds, 
to  rectify  your  inclinations,  to  spiritualize  your  affec- 
tions, and  to  banish  every  hateful  passion  and  every  de- 
filing lust,  that  might  provoke  him  to  withdraw  from 
you,  and  leave  you  to  wander  on  in  a  melancholy  es- 
trangement from  the  adorable  source  of  life  and  happi- 
ness ;  and  be  constant  and  conscientious  in  your  atten- 
<lance  upon  all  those  instrumental  duties  of  religion  and 


29Z  WE  AKJl   THE  TEMPI.I13   OT  OOI>. 

the  ordinances  of  the  gospel  church,  Avhich  he  has  ap^ 
pointed  as  tlie  usual  channels  of  communicating  his  grace, 
to  prepare  yon  for  the  habitation  of  his  holy  spirit.  Spi" 
rituality  and  purity  in  your  desires,  integrity  and  since- 
rity in  your  aims  and  intentions  for  the  glory  of  God, 
Vfill  invite  that  blessed  spirit,  who  has  given  this  tem- 
per to  take  up  his  residence  in  the  souls  you  have  con- 
secrated to  his  honor. 

And  finally,  to  encourage  you  to  seek  for  this  exalted 
privilege,  let  me  beseech  you  to  consider  the  attaina- 
bleness,  the  knowledge,  and  the  pleasure  of  communioH 
with  God.  Has  he  not  promised  to  give  his  holy  spirit 
to  them  that  ask  him,  with  infinitely  more  readiness 
than  the  most  indulgent  father  could  give  bread  to  a 
starving  child  ?  Are  not  his  sacred  influences  purchased 
hj  Jesus  Christ  to  be  communicated  to  such  as  desire 
them  ?  Is  not  this  sacred  agent  daily  striving  with  you, 
and  pleading  for  adnnission  into  your  hearts,  to  prepare 
you  for  communion  with  God  ?  And  can  you  spend  your 
time  to  greater  advantage  ?  Can  any  thing  more  im- 
prove and  exalt  your  degenerate  natures,  than  by  faith, 
meditation  and  prayer,  to  ascend  up  to  the  first  cause 
and  principle  of  all  things,  to  behold,  admire,  and  taste 
his  surpassing  excellence,  and  to  feel  his  quickening  in- 
fluences, until  we  arc  changed  into  the  same  image  from 
glory  to  glory,  as  by  the  spirit  of  the  Lord  ?  And  what 
pleasure  and  satisfaction  can  equal  that  which  arises 
from  the  intimations  of  the  divine  love  and  the  tokens 
of  his  favor  ?  To  love  and  to  be  beloved  by  the  greatest 
and  best  of  all  beings,  who  is  the  unwasting  source  of 
all  good,  and  who  can  free  us  from  every  pain,  secure 


WE  ARE  THE  TEMPXES  OF  GOD^  293 

US  from  every  danger,  and  confer  upon  us  every  bles- 
sing, is  the  most  exalted  happiness  that  the  nature  of 
man  is  capable  of  enjoying.  This  is  <<  joy  and  peace  in 
believing?  which  strangers  to  God  intermeddle  not  with.'* 
If  these  things  then  have  any  weight,  as  they  certainly 
should  have  the  greatest,  let  them  engage  us  to  conse- 
crate ourselves  as  the  temples  of  God,  that  he  may  send 
his  spirit  to  dwell  in  our  hearts,  and  prepare  us  for  living 
with  him  in  everlasting  glory. 


SERMON  XV. 

RECEIVE  NOT  THE  GRACE  OF  GO©  IN  VAIN. 


2  Cor.  6,  1. 

We  tjim  as  workers  together  with  himy  heseech  you  also, 
that  ye  receive  not  the  Grace  of  God  in  vain. 

It  has  been  often  observed  that  wc  form  the  best 
estimate  of  the  true  value  of  the  blessings  of  divine 
goodness,  Avlien  by  the  want  of  them  Ave  are  made  sen« 
sible  of  their  necessity  and  importance  to  our  happi- 
ness. The  mercies,  of  which  we  have  had  a  long  and 
iminterrupted  enjoyment,  how  great  and  valuable  soever 
they  may  be,  too  commonly  make  but  a  very  faint  im- 
pression upon  us.  We  become  almost  insensible  of 
their  worth,  and  are  neither  careful  to  improve  them, 
nor  sufficiently  thankful  to  the  bounteous  author  for  the 
gift.  This  wrong  judgment  appears  with  melancholy 
evidence  in  nothing  more  than  in  our  sentiments  con- 
cerning the  christian  religion,  which  is  stiled  with  pe- 
culiar propriety  in  our  text,  "  The  Grace  of  God.'' — 
It  is  an  inestimable  treasure,  which  we  have  enjoyed 
through  our  whole  life  :  we  never  knew,  what  it  was  to 
want  it ;  what  it  was  to  be  deprived  of  the  privileges  of 
looking  into  our  bibles,  and  of  drawing  support  and  direc- 
tion from  that  sacred  fountain  of  knowledge  tor  the  con- 
duct of  human  life :  and  hence  it  comes  to  pass  that  so 


RECEIVE  NOT  THE  GRACR  OB  GOD  IN  VAIN.        295 

few  in  the  christian  churches  have  so  high  an  estimation 
of  its  incomparable  vahie  as  it  justly  deserves.  Too  many 
think  of  it  with  a  cold  indifference,  and  more  act  as  if 
they  looked  upon  the  religion  of  Jesus  as  a  superfluous  in- 
stitution, of  little  or  no  advantage  to  mankind.  They  are 
at  little  pains  to  make  themselves  acquainted  with  the 
scheme  of  salvation  which  it  proposes.  Their  bibles  lie  by 
them  as  a  neglected  or  useless  book;  and  they  are  sel- 
dom referred  to  as  an  infallible  standard  to  rectify  their 
opinions  or  practico.     But  had  wft  ever  known,  or  did 
we  attentively  consider  the  horrid  barbarity  and  igno- 
rance, that  gloomy  superstition  and  those  slavish  fears, 
from  which  we  are  delivered  by  the  gospel  of  Christ, 
no  cold  or  lessening  thoughts  of  it  could  find  room  iu 
our  breasts,     TVith  eager  joy  would  we  embrace  the 
heavenly  gift,  and  with  thankful  souls  adore  the  divine 
goodness  for  the  invaluable  blessing.      The  heathen 
w orld  were  involved  in  impenetrable  darkness,  and  per- 
plexed with  excruciating  uncertainty  about  the  true 
happiness  of  mankind  and  the  method  of  obtaining  it. 
Even  their  philosophers  with  all  the  advantages  of 
learning  and  of  their  deep  and  laborious  researches, 
were  much  divided  in  their  opinions  about  this  question, 
which  was  of  so  much  importance  to  the  human  race. 
The  feeble  light  of  nature  served  only  to  shew  them  the 
misery  in  which  they  Avere  involved,  and  to  fill  their 
minds  with  the  uneasy  apprehensions  of  its  continuance, 
by  the  slight  notices  which  it  affords  of  their  future  ex- 
istence in  another  world.      Their  continual  sacrifices 
preserved  amongst  them  a  lively  sense  of  their  guilt, 
without  giving  them  a  comfortable  assurance  tliat  ii 
could  be  removed  by  thfe  most  costly  offerings.      You 


^96       RECEIVE  WOT  TttE  GRACE  OF  COD  IN  VAIA'. 

have  the  perplexing  uncertainty  of  the  light  of  nature 
on  this  subject  expressed  in  the  pathetic  language  of  the 
king  of  Moab.  "  AVliereAvith  shall  I  come  before  the 
Lord,  and  boAV  myself  before  the  high  God  ?  Shall  I 
come  before  him  with  burnt  offerings,  with  calves  of  a 
year  old  ?  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  ten  thousands  of  rivers  of  oil  ?  Shall  I  give  my 
first  born  for  my  transgression ;  the  fruit  of  my  body 
for  the  sin  of  my  soul  ?"  But  blessed  be  God,  all  this 
uncertainty  and  doubt  is  removed  by  the  glorious  light 
of  the  gospel,  which  has  brought  life  and  immortality 
to  light,  and  has  laid  the  most  solid  foundation,  on 
which  we  may  securely  build  our  hopes  of  pardon  and 
eternal  salvation. 

And  shall  we,  my  friends,  receive  this  grace  of  God 
in  vain  ?  Shall  we,  on  whom  the  sun  of  righteousness 
has  risen  in  all  his  glory  and  splendor,  whose  darkness 
is  dispelled,  and  whose  hearts  are  gladdened  with  the 
rays  of  his  heavenly  wisdom,  be  careless  and  indifferent 
about  the  safe  and  infallible  directions  he  has  given  to 
lead  us  to  glory  ? 

By  the  grace  of  God,  in  the  language  of  sci'ipture, 
we  are  to  understand,  the  free  unmerited  favor  of  God, 
his  unsolicited  love  and  mercy,  which  is  the  spring  and- 
foundation  of  all  the  blessings  we  receive  from  his 
bounty.  In  this  sense,  it  is  used  in  2.  Tim.  i,  9.  Who 
hath  saved  us  and  called  us  with  an  holy  calling,  accord- 
ing to  his  purpose  and  grace.  In  conformity  to  this 
general  idea,  it  is  frequently  put  for  some  particular 
instance  of  the  divine  favor  and  mercy  to  man ;  such  as 


RECEIVE  NOT  THE  GRACE  OF  GOD  IN  VAIN.   2^7 

tlie  free  and  efficacious  work  of  tlie  holy  spirit,  renew- 
ing the  soul  after  the  image  of  God,  and  continually 
guiding  and  strengthening  the  believer  to  ohey  his  will, 
to  resist  temptations,  to  mortify  corruptions,  and  to  per- 
fect holiness  in  the  fear  of  the  Lord  :  "  My  grace  is  suf- 
ficient for  you,  and  my  strength  is  made  perfect  in  your 
weakness ;"  for  the  believer's  justification  in  the  sight  of 
God,  through  the  righteousness  of  Christ,  and  the  con^ 
sequent  glorious  state  of  reconciliation  and  peace  with 
him,  into  which  we  are  introduced  by  the  unmerited 
favor  of  God  :  '*  By  grace  are  ye  saved  through  faith." 
*^  By  whom  also  we  have  access  by  faith  into  this  grace, 
wherein  we  stand  ,•"*  and  also  for  the  doctrine  of  the  gos- 
pel, which  contains  the  offers  of  pardon  and  salvation  to 
penitent  believers,  together  with  all  the  great  and  pre* 
cious  promises  of  the  new  covenant.  «  This  is  the  true 
grace  of  God  wherein  you  stand. "f  This  is  the  true  and 
genuine  doctrine  of  the  gospel  of  God.  <«  For  the  grace 
of  God  that  bringeth  salvation,  hath  appeared  unto  all 
men  ;  that  is  the  gospel  of  Clirist.'':j:  In  this  sense  I 
would  understand  the  expression  in  the  text.  We  be- 
seech you  that  "  ye  receive  not  the  grace  of  God  in 
vain.*' 

Now,  that  the  gospel  of  Christ  may  be  stiled  vdth 
the  greatest  propriety,  the  grace  of  God,  is  abundantly 
evident  from  this  single  consideration,  that  all  mankind, 
both  Gentiles  and  Jews,  were  utterly  unworthy  of  such 
.a  favor.     Mankind  are  endowed  with  rational  powers, 

*Rom.  V,  2.  fl.Pet.v,  12'> 

tTit.  II,  U, 
P2 


39S        llECEIYE  NOT  THE  GllACE  OF  GOD  IN   V-ilN. 

in  the  due  exercise  of  wliieh  they  might  attain  to  a  con- 
siderable knowledge  of  God  and  religion.  And  however 
insufficient  this  may  he  in  some  instances,  for  the  great 
purposes  of  religion ;  \et  undoubtedly  a  diligent  search 
after  it,  and  a  suitable  improvement  of  what  we  had 
already  attained,  gives  the  most  probable  foundation  to 
hope,  that  a  gracious  God  will  give  us  what  farther 
knowledge  he  sees  necessary  for  creatures  in  our  situa- 
tion. But  the  neglect  of  this  knowledge  and  the  mis- 
improvement  of  our  rational  pow  ers,  render  us  utterly 
tmworthy  of  such  a  favor.  Now  that  this  was  the  case 
with  the  heathen  nations,  is  most  certain.  They  had 
sunk  into  such  ignorance  of  the  nature  and  perfections 
of  God,  and  had  adopted  such  an  impious,  absurd,  and 
ridiculous  scheme  of  religion,  as  it  was  impossible  for 
them  to  fall  into,  had  they  exercised  and  improved  the 
reason  that  God  had  given  to  them.  Our  understand- 
ings are,  no  doubt,  much  darkened  by  our  corruptions, 
and  our  natural  powers  much  weakened  5  yet  not  so 
much,  but  that  *'  from  the  things  that  are  made,  we  may 
know  the  invisible  things  of  God,  even  his  eternal  poAver 
and  godhead  :"  so  that  those  ridiculous  tribes  of  mock- 
deities,  and  that  impious  scheme  of  superstition,  which 
the  heathen  nations  adopted,  must  have  been  the  off- 
spring of  the  most  criminal  negligence  raul  shameful 
stupidity.  And  how  much  more  criminal  must  they  ap- 
pear to  be,  if  with  many,  we  suppose  thrit  God  never  in 
any  age  of  the  world,  left  men  to  search  out  their  duty 
by  the  faint  glimmerings  of  the  light  of  nature ;  bul 
that  they  were  aided  by  the  traditionary  remains  of  an 
ancient  revelation  :  For  to  what  a  sinful  neglect  of  God, 
to  what  a  scandalous  indifference  about  the  great  trutks 


RECEIVE  NOT  THE  GRACE  OF  GOD  IN  \X1N,        299 

of  religion,  must  we  ascribe  it,  that  they  suffered  this 
knowledge  of  God  to  be  so  soon  and  so  totally  corrupt- 
ed and  effaced,  that  they  changed  the  glory  of  the  in- 
corruptible God  into  an  image,  made  like  to  corruptible 
man,  to  birds,  to  four-footed  beasts,  and  to  creeping 
things ;  that  they  changed  the  truth  of  God  into  a  lie, 
and  worshipped  and  served  the  creature  more  than  the 
Creator.  Now,  if  in  the  most  enlightened  ages  of  the 
world,  and  amidst  all  their  boasted  pretensions  to  wis- 
dom, the  Gentile  nations  were  so  far  from  improving 
the  light  that  God  had  given  them,  in  sucli  a  manner  as 
to  deserve  an  additional  revelation  of  his  will,  that  they 
were  absolutely  without  excuse  for  their  impiety  and 
folly,  as  an  inspired  apostle  assures  us  they  were :  the 
revelation  of  the  gospel  must  be  a  free  unmerited  favor 
of  God,  and  an  astonishing  instance  of  his  unparalleled 
mercy  and  grace.  Nor  were  the  Jews  themselves  more 
deserving  of  such  a  favor.  Though  distinguished  above 
the  rest  of  the  world  by  a  superior  degree  of  knowledge, 
and  an  express  revelation  of  the  will  of  God,  tliey  so  ob- 
scured and  corrupted  it,  by  their  false  and  interested  in- 
terpretations of  it,  that  they  rendered  the  commands  of 
God  of  none  effect,  and  taught  for  divine  doctrines,  the 
commandments  of  men.  The  public  instructors  of  theii- 
nations,  the  Scribes  and  Pharisees,  set  np  the  idle  tra- 
ditions of  the  elders,  as  of  superior  authority  to  the  laws 
of  heaven,  and  in  many  important  instances  of  morality, 
taught  the  people  to  transgress  the  commands  of  God, 
by  their  vain  traditions.'^  So  that  the  gospel  of  Christ 
may,  with  the  utmost  propriety,  be  stiled  tlic  j^vnro  oT 

*  Mat.  XV,  3. 


300       KECEIVE  NOT  THE  GRACE  OF  GOU  IN  VAIN. 

God,  as  it  was  a  free  and  unmerited  favor  to  the  whole 
^orld. 

I.  But  when  may  we  be  said  to  receive  this  grace  of 
God  in  vain  ? 

1.  We  receive  this  grace  of  God  in  vain,  when  we  are  at 
no  pains  to  gain  an  acquaintance  with  the  gospel  scheme 
of  salvation,  hy  reading  the  scriptures,  or  attending 
upon  the  public  eocplanation  of  thcm» 

It  requires  no  great  expence  of  tliought  to  discover, 
nor  of  language  to  prove,  that  it  is  our  duty  to  gain  a 
competent  knowledge  of  that  religion,  on  which  our 
hopes  of  eternal  happiness  are  built.  Tliat  wilful  and 
affected  ignorance,  which  arises  from  carelessness  or 
inattention,  or  unreasonable  prejudices  against  the  means 
of  instruction  that  God  has  given  us,  cannot  fail  to  sub- 
ject us  to  the  wrath  and  displeasure  of  God,  in  propor- 
tion to  the  abilities  and  opportunities  of  information  we 
enjoy.  If  the  heathen  nations  were  inexcusably  crimi- 
nal for  their  ignorance  of  the  being  and  perfections  of 
God,  which  were  clearly  seen  by  the  works  of  creation 
and  providence,  so  that  God  gave  them  up  in  righteous 
judgment,  to  vile  affections  and  a  reprobate  mind ;  we 
must  be  inccmparably  more  criminal,  if  we  remain  igno- 
rant of  our  duty  in  any  important  article,  under  all  the 
advantages  we  enjoy  by  the  clearer  light  of  the  gospel. 
It  is  in  vain,  and  worse  than  in  vain  to  us,  that  we  are 
favored  with  the  benefit  of  a  full  and  final  revelation  from 
heaven,  of  the  will  of  God  concerning  our  salvation  ;  if 
we  remain  ignorant  of  the  important  doctrines  and  duties, 


IIECEIVE  NOT  THE  GRACE  OF  GOD  IS  VAI^^.        30| 

which  oup  infallible  instructor  has  taiiglit  us  to  believe 
and  practise.  To  what  purpose  is  the  mystery  of  our  re- 
demption, which  for  ages  lay  hidden  in  the  counsels  of 
divine  wisdom,  made  known  to  us  in  the  gospel,  if  we  are 
not  at  pains  to  make  ourselves  acquainted  with  the  con- 
tents of  that  sacred  volume  ?  To  what  purpose  has  the 
providence  of  God  so  ordered  matters,  tliat  we  have  bi- 
bles in  all  our  houses,  at  a  very  small  expencc,  and  oppor- 
tunities of  instruction  for  tlie  rising  generation  to  be 
furnished  with  the  knowledge  of  the  great  principles  of 
religion,  if  we  seldom  or  never  look  into  our  bibles,  or 
are  cp^reless  about  instructing  our  cliildren  ?  To  what 
purpose  has  God  appointed  an  order  of  men,  v»hose  bu- 
siness it  is  to  explain  the  doctrines  of  the  gospel,  and 
enforce  them  upon  the  consciences  of  men,  by  all  those 
arguments  wliich  are  suggested  in  that  gloiious  revela- 
tion, if  we  forsake  the  assembling  of  ourselves  together, 
for  the  purposes  of  religious  instruction,  and  suffer  every 
frivolous  excuse  to  have  sufficient  weight  to  restrain  us 
from  attending  upon  the  public  instructions  of  the  sanc- 
tuary ?  Reasons,  if  they  indeed  deserve  llie  name  of  rea- 
sons, taken  from  the  coldness  of  tlic  day,  the  unseasona- 
bleness  of  the  weather,  and  distance  of  the  place  of 
worship,  a  trifling  indisposition  of  the  mind  or  body, 
have  frequently  weight  enough  to  prevent  our  atten- 
dance upon  the  ordinances  of  the  gospel,  which  the  wis- 
dom of  heaven  has  appointed  for  the  instruction  of  man- 
kind, which  reasons  have  no  influence  to  keep  us  from 
scenes  of  diversion  or  the  gratification  of  an  idle  curio- 
sity. From  this  carelessness  and  inattention  to  the  doc- 
trines of  the  gospel,  it  is  melancholy  to  observe  the  de- 
gree of  ignorance  that  prevails  in  the  christian  churches,. 


o02        KECEIVi  NOT  THE  GRACE  OF  GOD  IN  VAIN, 

concerning  the  peculiar  doctrines  of  the  gospel  and  the 
way  of  salvation,  through  a  Redeemer.  And  do  we  not 
receive  the  grace  of  God  in  vain,  if  under  all  the  advan- 
tages we  are  favored  with,  for  gaining  the  knowledge  of 
our  duty,  we  are,  notwithstanding,  ignorant  of  it,  and 
have  nothing  hut  ohscure  or  false  conceptions  of  the  way 
which  God  has  appointed  for  the  pardon  of  our  sins,  and 
our  recovery  from  the  ruins  of  our  fall  ? 

2.  We  may  he  said  also  to  receive  the  Grace  of  God  in 
TaiUf  when  the  gospel  fails  to  reform  the  heart  and  life, 
and  we  are  huilding  our  hopes  of  salvation  upon  any 
foundation  that  is  not  authoi'ised  hy  this  divine  reve- 
lation. 

Let  a  man's  knowledge  of  the  christian  religion  be  ever 
so  exact  and  extensive  ;  suppose  him,  through  the  influ- 
ence of  a  good  education  and  a  careful  attention  to  the 
peculiar  doctrines  of  the  gospel,  able  to  explain  them  to 
others,  and  vindicate  them  from  the  (hjeetions  and 
cavils  of  gainsayers ;  yet  if  his  knowledge  do  not  mend 
his  heart  and  reform  the  conduct ;  that  man's  religion 
is  vain.  The  only  valuable  end  of  knowledge  of  reli- 
gion is  practice,  and  if  it  only  produces  a  form  of  god- 
liness without  the  power  ^  if  it  terminates  only  in  amu- 
sing speculations,  without  descending  into  the  heart,  and 
operating  with  a  commanding  influence  over  all  the  ac- 
tive powers  of  our  nature,  it  can  answer  no  other  pur- 
pose than  to  sink  us  down  under  a  more  aggravated  de- 
struction. For  "  he  that  knows  his  master's  will  and 
doth  it  not,  shall  be  beaten  with  many  stripes.'^  Al- 
though we  may  have  reason  for  gratitude  to  God,  for 


DECEIVE  NOT  THE  GRACE  OF  GOD  IN  VAIX.        303 

the  advantages  of  a  good  education  and  a  well  informed 
judgment,  yet  they  should  not  be  mistaken  for  a  sancti- 
fied lieart.  It  will  avail  us  nothing,  that  the  oracles  of 
God  have  been  committed  into  our  hands,  that  we  have 
heard  the  glad  tidings  of  salvation  through  a  Redeemer, 
and  that  we  are  well  acquainted  with  the  doctrines  of 
our  holy  religion ;  unless  we  experience  that  saving 
change  in  the  temper  and  conduct,  which  will  discover 
itself  in  an  holy  conformity  to  the  precepts  and  example 
of  Christ.  For  what  end  has  the  inspiration  of  ti.e  Al- 
mighty given  us  understanding,  and  distinguished  us 
from  the  brute  creation,  with  the  capacity  of  consider- 
ing the  tendency  of  our  actions,  and  of  looking  forward 
to  the  consequences  of  our  conduct  in  another  state  : 
and  for  what  purposes  are  we  favoured  with  such  clear 
and  perfect  discoveries  of  the  divine  v,  ill  respecting  our 
deportment  in  life ;  if  we  may  disregard  these  advanta- 
ges with  impunity,  and  live  as  if  we  had  no  higher  des- 
tination than  the  beasts  that  perish  ?  If  the  mere  know- 
ledge of  our  duty,  or  a  speculative  belief  of  the  doc- 
trines of  Christianity  had  been  sufficient  for  our  salva- 
tion ;  they  doubtless  had  been  safe,  who  heard  the  son 
of  man  teaching  in  their  streets,  and  delivering  his 
heavenly  doctrines  with  unparalleled  plainness  and  au- 
thority :  and  they  too  had  not  only  been  safe,  but  also 
entitled  to  a  superior  rank  in  his  heavenly  kingdou!, 
who  have  prophesied  in  his  name  and  done  many  mighty 
works  ;  and  yet  we  are  assured  by  the  mouth  of  infalli 
!)ility,  that  he  will  say  to  many  of  tliem  at  last,  *•  de- 
part from  me,  ye  workers  of  iniquity,  I  know  you  not." 
Though  v/e  could  speak  with  the  perspicuity  of  an  angel 
upon  the  nature  of  any  christian  doctrine,  nndwith  ihip 


30i        JRECEIVE  NOT  THE  GIlACE  OT  GOD   IN  VAIJN. 

warmth  of  a  Seraph,  upon  tlic  influence  of  a  christian 
grace,  and  with  all  the  energy  of  persuasion  explain  the 
several  arguments,  hy  which  they  are  enforced  upon  the 
conscience  ;  yet  if  we  do  iiot  reduce  them  to  practice,  if 
our  knowledge  of  religion  does  not  improve  our  dispo- 
sitions and  regulate  our  lives  ;  our  religion  is  vain,  and 
we  are  <*  as  a  sounding  hrass  and  a  tinkling  (cymbal." 
The  christian  religion  is  a  practical  institution  ;  and 
while  it  unfolds  the  mysteries  of  redemption,  and  the 
method  of  pardon  and  justification  through  the  atone- 
ment of  Jesus  Christ,  by  faith  in  his  blood  ;  it  insists 
also  on  an  universal  holiness  of  heart  and  life,  and  a 
prevailing  conformity  to  the  divine  and  unspotted  exam* 
pie  of  our  exalted  head  and  pattern,  as  absolutely  ne- 
cessary to  qualify  us  for  the  enjoyment  of  God  in  glory. 
So  that  if  our  knowledge  does  not  produce  this  happy 
eifect  upon  us  by  the  sacred  agency  of  the  spirit  of  God, 
we  shall  be  found  at  last  to  have  received  this  grace  of 
God  in  vain  ;  nay,  it  will  be  better  for  us  never  to  have 
known  the  way  of  life  through  a  Redeemer,  never  to 
have  been  possessed  of  higher  advantages  for  knowing 
our  duty,  than  the  benighted  savages  enjoy  who  live 
without  God  and  Christ  and  hope  in  the  world. 

3.  We  shall  also  be  found  to  have  received  the  grace 
of  God  in  vain,  if  we  build  our  hopes  of  eternal  salvation 
upon  any  other  foundation,  than  that  which  is  warrant- 
ed by  the  gospel  of  Christ,  as  alas !  too  many  in  the 
christian  churches  are  observed  to  do,  either  through 
pride  or  ignorance  or  inattention.  Notwithstanding  the 
clearness  and  perspicuity  of  the  gospel  in  the  important 
doctrines  that  belong  to  our  peace,  it  is  found  by  long 


RECEIVE  A'OT  THE   GRACE  OE  GOD  LN  VAIN.         305 

experience  and  the  observation  of  many  ages,  that  many 
too  securely  trust  to  the  privilege  of  their  being  born, 
and  baptized  and  edneated  in  the  r»hureh,  of  their  pro- 
fessing themselves  members  of  a  particular  christian 
society,  separated  from  others,  it  may  be  from  an  ap- 
prehension of  a  more  scriptural  worship  and  purer  doc- 
trines, as  a  sufficient  foundation  for  their  hopes  of  eter- 
nal life.  But  if  a  lineal  descent  from  Abraham,  the  fa- 
ther of  the  faithful  and  the  friend  of  God,  or  an  incor- 
poration with  the  Jewish  churchy  could  not  entitle  the 
Jews  to  the  spiritual  promises  of  the  covenant  that  was 
made  with  him  and  his  seed ;  no  more  will  the  hearing 
of  Christ  preached  in  our  streets,  our  eating  and  drink- 
ing in  his  presence,  and  our  professing  to  be  the  mem- 
bers of  his  visible  church,  entitle  professors  under  the 
gospel  to  pardon  and  salvation,  without  an  hearty  and 
unreserved  compliance  with  all  the  terms  of  the  new 
covenant.  Nor  is  there  more^security  in  a  dependence 
upon  the  regularity  and  orthodoxy  of  our  religious  opi- 
nions and  sentiments  ;  if  while  we  have  zeal  enough  to 
contend  earnestly  for  the  faith  once  delivered  to  the  saints 
and  abilities  sufficient  to  vindicate  and  support  the  doc- 
trines of  the  gospel,  we  are  at  the  same  time  making 
shipwreck  of  a  good  conscience,  and  mistake  an  ortho- 
dox head  for  a  renewed  temper  and  an  holy  conversation ; 
or  if  while  we  may  indulge  ourselves  in  the  conscious 
satisfaction  of  entertaining  more  enlarged  and  generous 
sentiments,  than  what  others  can  admit,  who  are  under 
the  influence  of  a  narrow  education  and  a  biggoted  spi- 
rit, we  are,  notwithstanding  our  freedom  of  sentiment, 
the  Workers  of  iniquity  and  the  slaves  of  sin  and  corrup- 
tion.   Of  the  same  precarious  nature  too,  is  the  depen- 

Q2 


606        HKCEIVE  JMOT  THE  GKACE  Oi'  GOU   IiV  VAIN. 

dence  of  those,  who  are  building  their  eternal  hopes  on 
the  merit  of  their  own  imperfect  obedience,  and  the  ex- 
ternal regularity  of  their  conduct,  or  their  conceited 
apprehensions  of  their  own  attainments  in  the  spiritual 
life  ;  without  an  humbling  sense  of  the  corruption  of 
their  hearts,  of  their  manifold  violations  of  the  divine 
laws,  and  of  the  just  demerit  of  their  sins ;  and  without 
a  fiducial  regard  to  the  righteousness  and  atonement  oi* 
Christ,  through  which  alone  their  sins  are  to  be  par- 
doned, their  persons  justified,  and  their  services  accept- 
ed of  God.  In  vain  also,  is  the  dependence  of  others 
upon  an  external  form  of  godliness,  without  the  life  and 
power  of  it,  or  upon  a  punctual  and  regular  attendance 
upon  the  various  ordinances  of  the  church,  or  the  exer- 
cises of  public  or  private  devotion,  without  cultivating 
that  spiritual  temper,  which  they  are  calculated  to  pro- 
duce in  every  christian.  No  more  will  the  warmth  of 
our  passions  in  religious  exercises  avail  us;  the  joy  and 
transport  which  we  have  some  times  experienced  in  the 
glad  tidings  of  the  gospel,  or  the  fearful  apprehensions 
we  have  at  other  times  entertained,  of  the  wratli  and 
displeasure  of  God,  on  account  of  our  sins ;  unless  these 
experiences  terminate  in  a  hearty  submission  to  the  gos- 
pel method  of  salvation,  and  produce  in  the  renewed 
soul,  a  steady  aud  uniform  endeavour  to  live  before  God 
in  newness  of  life,  and  to  adorn  the  doctrines  of  Christ 
by  an  holy  conversation.  Now  all  these  and  many  other 
as  precai^ious  foundations  of  hope,  are  unsupported  by 
the  gospel  of  Christ :  and  therefore,  all  those,  whose 
pride  or  ignorance  lead  them  to  depend  upon  them  for 
eternal  life,  and  to  neglect  the  only  safe  and  infallible 


RECEIVE  NOT  THE  GRACE  OP  GOD  IN  VAIN.    30; 

iiietliod  of  salvation  which  the  gospel  professes,  may  ha 
said  to  receive  the  grace  of  God  in  vain* 

The  gospel  of  Christ  gives  encouragement  to  such 
guilty  sinners  as  we  are,  to  expect  salvation  only  upon 
our  compliance  with  the  gracious  terms  of  the  new  co 
venant,  which  was  ratified  and  estahlished  in  his  hlood ; 
and  therefore,  lays  our  only  solid  foundation  of  hope,  in 
an  hearty  choice  and  personal  acceptance  of  Christ,  as 
our  complete  and  only  Saviour ;  and  a  careful  uniform 
endeavour  to  cultivate  the  same  mind,  which  was  also  in 
him,  and  to  imitate  his  perfect  and  distinguished  exam- 
ple ;  in  a  hearty  renunciation  of  every  other  dependence, 
hut  his  righteousness  and  atonement  for  justification  : 
a  sincere  repentance  for  all  our  sins,  a  total  renovation 
of  heart  and  life,  a  genuine  conversion  to  God,  hy  the 
influences  of  the  holy  spirit,  and  a  cordial  union  to  Christ 
hy  such  an  active  and  lively  faith,  as  will  discover  itself, 
by  engaging  the  renewed  soul  in  a  cheerful  compliance 
witli  every  duty  which  we  owe  to  God,  our  neighbour,  or 
our  own  souls.  Now  this  being  the  only  method  of  salva- 
tion proposed  in  the  gospel,  every  other  scheme  of  men's 
devising,  must  be  deceitful  and  vain,  and  our  dependence 
upon  them  a  melancholy  argument,  that  we  have  re- 
ceived the  grace  of  God  in  vain. 

APPLICATION. 

Now,  my  friends,  has  this  grace  of  God  been  given 
unto  us  ?  Do  we  behold  the  glorious  light  of  the  gospel  ? 
Do  we  know  the  terms  upon  which  our  heavenly  father 
is  willing  to  receive  us  into  his  favor  ?  How  thankful 
should  we  be  for  this  invaluable  gift  of  his  gi'acc.  ai>d 


308        RECEIA'E  KOT  THE  GRACE  OF  GOD  IN  VAIIS. 

how  solicitous  that  we  receive  it  not  in  vain.  No  nation 
perjiaps  in  the  world  was  overwhelmed  with  more  melan- 
choly darkness,  with  greater  ignorance  or  more  abomina- 
ble superstition,  than  this  country  in  which  we  live.  The 
natives  of  the  land  are  yet  wild  and  savage  to  a  proverb : 
their  principles  of  morality  are  almost  extinguished,  and 
their  religion  is  worse  than  superstition;  while  we  enjoy 
the  glorious  light  of  the  gospel  in  its  purity  and  perfec- 
tion ;  and  can  we  ever  think  upon  our  distinguished  condi- 
tion, without  hearts  overflowing  with  love  and  gratitude 
to  that  merciful  God,  who  has  caused  the  sun  of  righic- 
ousness  to  rise  upon  us,  and  to  visit  the  melancholy  abodes 
of  darkness  and  barbarity ;  without  dropping  a  tear  over 
our  unhappy  neighbours,  "  who  knows  not  God  nor  the 
way  of  salvation  tlirougli  his  son ;''  and  without  sending 
up  our  most  earnest  supplications  to  the  father  of  lights, 
that  he  would  give  his  gospel  a  more  extensive  spread, 
and  enlighten  the  wretched  savages  of  the  wilderness 
with  the  saving  knowledge  of  his  will.  If  we  have  any 
just  sense  of  the  greatness  and  importance  of  our  happy 
destination  above  them  in  this  respect,  can  we  forbear 
crying  mightily  to  God,  to  give  his  son  these  heathenfi 
for  his  inheritance,  and  these  corners  of  the  earth  for 
his  possession  ;  and  encouraging  every  laudable  attempt 
to  enlarge  the  bounds  of  his  Redeemer" s  glorious  king- 
dom. 

And  while  we  express  our  solicitude  for  the  propaga- 
tion of  the  gospel,  should  we  not  be  more  solicitous  lest 
we  should  have  received  and  so  long  enjoyed  this  exalted 
privilege  in  vain  ?  Should  we  not  therefore  cause  our 
conduct  in  this  respect  to  pass  in  review  this  day  bprore 


RECEIVE  NOT  THE  GKACE  OF  GOD  IJf  VAUV.        ^09 

our  consciences,  and  examine  ourselves,  as  in  the  pre- 
sence of  the  heart-searching  God,  whether  we  have  duly 
prized  this  gracious  gift  of  God  ?  Whether  we  have  heen 
suiHciently  careful  to  make  ourselves  acquainted  with 
the  contents  of  this  sacred  revelation,  by  reading  it  in 
private  or  attending  upon  the  explanation  of  it  in  pub- 
lic ;  whether  we  are  not  resting  our  hopes  of  eternal  sal- 
vation upon  our  knowledge  of  its  doctrines  or  upon  some 
other  foundation  equally  insufficient  and  precarious, 
without  complying  with  those  terms,  which  it  proposes 
as  absolutely  necessai^  to  our  eternal  happiness.  Let 
us  ask  our  ow  n  hearts,  whether  the  light  of  the  gospel 
has  enabled  us  to  see  our  wretched  and  miserable  condi- 
tion by  nature,  our  inability  to  make  an  atonement  for 
our  sin ^,  our  liableness  to  everlasting  punishment,  and 
our  absolute  insufficiency  by  our  own  strengtli  to  emerge 
from  the  ruins  of  our  fall  ?  And  have  we  from  a  sense 
of  our  own  weakness  been  brought  to  a  cordial  depen- 
dence upon  Jesus  Christ  for  the  pardon  of  our  sins,  and 
for  the  influences  of  his  grace  to  enable  us  to  live  in 
newness  of  life  and  to  adorn  the  doctrines  of  his  gospel 
hy  an  holy  conversation. 

If  this  is  indeed  your  genuine  character,  you  have 
reason  for  abundant  thankfulness  to  that  God,  who  has 
enlightened  your  minds  by  his  glorious  gospel,  and  ena- 
bled you  by  his  grace  to  lay  hold  on  the  only  foundation 
of  hope  that  he  has  proposed  to  perishing  sinners.  1 
hope  that  it  will  be  your  constant  care  to  regulate  your 
lives  by  his  gospel,  and  to  cultivate  those  graces  of  his 
spirit,  which  he  has  emplanted  in  your  hearts,  by  the 
daily  exercise  of  them  in  all  the  duties  of  the  christian 


310        KEClilVE  NOT  TUE  GRACE  01"  GOU  IN  VAIN. 

life.  And  let  the  former  exiiericnee  of  his  goodness^ 
encourage  you  to  look  to  him  >vho  has  hegun  a  good 
V  ork  of  grace  in  your  hearts,  to  carry  i(  on  to  perfec- 
tion ;  that  through  the  continued  influence  of  his  holy 
spirit  accompanying  the  truths  of  his  gospel,  you  may 
he  more  and  more  conformed  to  his  image,  imtil  you 
arrive  at  that  hlessed  state,  in  which  you  will  shine  forth 
in  his  complete  resemhlance,  and  find  it  your  inexprcs- 
sihle  felicity  and  joy. 

But,  my  fi'iends,  if  any  of  your  consciences  arc  tliis 
day  suggesting  alarming  apprehensions  against  you, 
that  you  have  hitherto  received  this  grace  of  God  in 
vain :  we  heseech  you  by  the  mercies  of  God,  by  the 
grace  of  a  Kedeemcr,  by  tlie  regard  you  have  to  your 
own  salvation,  to  lay  your  mournful  condition  seriously 
to  heart,  and  resolve  from  this  day  forward  that  you 
will  study  the  intimations  of  the  divine  will  concerning 
your  salvation,  with  more  attention  than  ever  you  have 
done  j  that  you  will  listen  to  the  salutary  directions  of 
his  gospel,  and  love  and  live  by  your  bibles.  You  are 
exalted  to  heaven  in  point  of  privilege,  and  enjoy  many 
advantages  for  growing  wise  to  eternal  salvation,  vt^hich 
have  been  denied  and  are  still  denied  to  thousands, 
whose  souls  are  as  precious  as  yours.  O  !  let  it  be  youi* 
constant  care  that  it  be  not  your  condemnation  "  tliat 
light  has  come  into  tlie  world,  and  that  you  have  loved 
darkness  rather  than  lighi,  because  your  deeds  Ijave 
been  evil.''  And  let  it  never  slip  out  of  your  minds, 
that  all  the  warning  you  have  had  from  the  gospel  of 
Christ  'y  all  the  offers  of  grace  and  salvation  that  have 
been  made  to  you  ;  all  tlic  endearing  invitations  of  that 


RECEIVE  NOT  THE  GRACE  OJF  GOD  IN  VAlJf.        311 

compassionate  Saviour,  who  has  brought  life  and  im- 
mortality to  light,  will  rise  up  in  judgment  againt  you, 
and  aggravate  your  future  condemnation,  if  you  are 
found  at  last  to  have  received  this  grace  of  God  in  vain, 
if  you  are  found  amongst  the  despisers  of  his  gospel. 

Let  me,  therefoi^e,  beseech  you,  while  you  study 
your  bibles,  and  labour  after  a  sacred  acquaintance 
with  them  to  know  the  things  that  belong  to  your  peace, 
that  you  would  look  to  the  father  of  lights  for  the  illu- 
mination of  his  holy  spirit,  to  bring  home  the  truths  of 
the  gospel  to  the  heart,  that  you  may  be  transformed 
into  his  glorious  image,  and  made  meet  for  his  heaven- 
ly kingdom 


SERMON  XVI. 

IIEASONABLENESS  OF  SERVING  GOD. 


ROM.  XII,  1, 

I  hescecli  you  therefore,  hrethren,  hy  the  mercies  of  God, 
that  ye  present  your  bodies  a  living  sacrifice,  holy,  acr 
ceptahle  unto  God,  which  is  your  reasonable  service. 

The  apostle  Paul  having  dispatched  the  argumenta- 
tire  part  of  his  epistle  to  the  Romans,  comes  in  this  chap- 
ter to  the  practical  improvement  of  what  he  has  said. 
Having  suggested  a  variety  of  considerations,  which 
proved  the  excellence  of  the  gospel  institution  and  the 
singular  mercy  of  God  to  the  Gentile  nations,  whom 
he  had  called  into  tlie  christian  church,  and  to  those 
Jews,  whom  he  still  retained  in  so  happy  a  relation 
to  himself,  while  the  hulk  of  their  nation  has  fallen  into 
a  state  of  rejection ;  he  endeavoiirs  to  urge  them  to  a 
conversation  answerahle  to  the  privileges  they  enjoyed, 
and  the  mercy  they  had  experienced.  For  this  purpose, 
he  enters  upon  a  series  of  the  most  admirahle  practical 
exhortations  and  instructions,  and  wisely  lays  the  foun- 
dation of  all  practical  religion  in  a  principle  of  unfeigned 
piety  towards  God,  in  consecrating  ourselves  to  him  as 
our  most  reasonahle  service.  To  this  he  urges  them  by 
a  consideration  of  the  tender  mercy  of  God,  and  especi- 
ally that  illustrious  display  of  his  mercy  and  grace,  in 


]flEASONABXENESS  OF  SE^tK^G  GOD.  313 

calliag  them  out  of  darkness  into  the  glorious  light  of 
the  gospel,  of  which  he  had  so  fully  discoursed  in  the 
former  part  of  his  epistle.      I  beseech  yoti,  therefore, 
says  he,  my  dear  brethren,  partakers  with  me  in  this 
holy  calling,  by  all  the  tender  mercies  of  our  most  com- 
passionate\God,  that  instead  of  those  animal  victims, 
whose  slaughtered  bodies  you  have  been  accustomed  to 
offer  in  sacrifice,  you  would  now  present  at  his  spiritual 
altar,  your  bodies  as  a  living  sacrifice,  holy  and  accep- 
table to  God,     Let  all  the  members  of  your  bodies  and 
all  the  faculties  of  your  souls,  being  sanctified  and  ani- 
mated by  divine  grace,  be  employed  in  the  service  of 
him,  to  whom  you  are  under  such  indissoluble  obliga- 
tions.    The  body  is  here  by  an  usual  figure  put  for  the 
whole  person ;  as  on  the  one  hand,  the  body  cannot  be 
presented  as  a  living  sacrifice  to  God,  otherwise  than 
as  it  is  actuated  and  animated  by  the   soul ;  so  on  the 
other  hand,  the  soul  cannot  now  be  presented  unto  God 
and  consecrated  to  his  service,  otherwise  than  as  dwel- 
ling in  the  body,  and  employing  its  members  as  instru- 
ments of  righteousness.      This  God  requires  of  every 
one  of  us,  who  are  planted  in  his  churches,  and  enlight- 
ened by  the  rays  of  divine  wisdom  in  his  gospel,  as  our 
reasonable  service ;  and  it  will  be  more  acceptable  to 
him  than  any  ceremonial  forms,  though  prescribed  by 
divine  appointment.      And  indeed,  what  can  be  more 
i^easonable  in  itself,  or  Biore  honorable  and  advantage- 
ous to  ourselves,  than  that  we  should  be  consecrated  to 
the  service  of  our  Creator  and  Redeemer,  our  unwea- 
ried benefactor,  and  our  supreme  end  and  happiness  ? 
It  is  the  glory  and  honor  of  a  rational  creature,  to  emr 

X>loy  all  It?s  active  powers  in  the  service  of  that  Godj 

R2 


314b  REASONABLENESS  OlS  SEKVING  GOl), 

who  has  given  him  his  being  and  distinguished  him  from 
all  the  visible  creation  around  him,  by  an  amazing  appa- 
ratus of  active  powers  and  capacities ;  and  who  has  made 
provision  by  the  gospel  scheme  of  salvation,  for  his  being 
exalted  to  glory,  honor,  and  immortality,  in  the  coming 
world,  although  he  had,  by  his  apostaey  from  God,  for- 
feited all  right  to  any  mercy  and  favor  from  his  hand. 
The  grace  of  God,  therefore,  which  has  appeared  in  the 
gospel,  lays  us  under  the  strongest  obligations  to  live 
soberly,  righteously,  and  godly,  in  this  present  world. 
Whether  we  consider  the  nature  of  God,  or  the  nature 
of  man,  the  circumstances  in  which  we  are  placed,  or 
the  peculiar  advantages  we  enjoy  by  the  gospel,  it  will 
appear  in  every  view,  our  most  reasonable  service. — 
TVith  the  utmost  propriety,  therefore,  does  the  apostle 
beseech  you  by  the  mercies  of  God,  that  we  present  our 
bodies  and  souls  a  living  sacrifice,  holy  and  acceptable 
unto  God,  which  is  our  reasonable  service. 

In  the  farther  improvement  of  these  words,  we  shall 
endeavour,  through  divine  assistance,  to  shew, 

I.  What  is  implied  in  consecrating  ourselves  to  the  ser- 
vice of  God. 

II.  The  reasonableness  of  the  duty  of  serving  God. 

I.  What  is  implied  in  consecrating  ourselves  to  ihti^ 
service  of  God. 

In  general,  the  service  of  God  inclivdes  the  habitual 
practice  of  every  duty,  which  we  owe  to  God,  our  neigh- 


REASONABLENESS  OF  SERVING  GOD.  51^ 

hour  and  our  own  souls.  For  God  requires  the  whole 
heart  and  the  constant  exercise  of  all  our  active  powers, 
without  admitting  a  rival  to  him  in  our  affections,  or 
giving  the  least  toleration  for  the  indulgence  of  any 
known  sin,  however  dear  it  may  he  to  us :  hut  more  par- 
ticularly, 

1.  Consecrating  ourselves  to  the  service  of  God,  implies  a 
careful  discharge  of  all  the  duties  of  piety  and  deva- 
Hon,  both  public  and  private. 

As  our  heavenly  father  has  graciously  consulte-d  for 
our  happiness,  in  all  our  religious  obligations,  the  great 
ends  of  the  exercises  of  devotion,  are  to  maintain  an  ac- 
quaintance and  correspondence  between  God  and  our 
souls,  and  to  recover  those  pious  frames,  and  recall 
those  serious  thoughts,  which  are  often  dissipated  by  tlie 
importunate  cares  and  pleasures  of  the  world.  Reading 
the  scriptures  therefore  is  found,  by  the  universal  experi^ 
ence  of  all  christians,  to  be  the  unspeakable  advantage 
for  the  accomplishment  of  this  design.  We  derive  in- 
deed, singular  assistance  in  the  spiritual  life,  from  the 
pious  labors  of  those  shining  lights  of  the  church,  who 
have  employed  their  talents  in  explaining  this  sacred 
treasure  of  divine  knowledge,  and  exhibiting  to  open 
\iew,  the  rich  store  of  di>ine  consolation  and  direction 
which  it  contains :  but  the  reading  this  sacred  volume 
is  the  usual  means  which  the  holy  spirit  generally  makes 
effectual  for  the  conversion  of  sinners,  and  the  comfort 
and  support  of  believers,  amidst  the  troubles  and  per- 
plexities of  life.  It  is  able  to  make  us  wise  to  salvation, 
and  when  accompanied  with  his  sacred  illumination,  will 


316  REASOiTABLENESS  OF  SERVING  GOD. 

prosper  to  the  end  for  which  it  is  sent,  "  pulling  dow/i 
the  strong  holds  of  sin,  and  turning  us  from  darkness 
unto  light,  and  from  the  service  of  Satan  to  serve  the 
living  God."  We  are  not  to  imagine,  that  the  holy  spirit 
miraculously  conveys  any  new  truths  to  tlie  mind,  dif- 
ferent from  what  he  has  already  revealed  in  his  word : 
but  that  he  powerfully  engages  the  attention  and  affects 
the  heart  with  the  reality  and  importance  of  those  truths, 
with  which  we  were  pi-eviously  acquainted ;  and  believers 
he  comforts  under  their  trials,  directs  in  his  ways,  and 
assists  in  the  performance  of  duty,  by  bringing  the  truths 
of  his  word  to  their  remembrance,  enlightening  their 
minds  to  understand  them,  and  enabling  them  to  apply 
the  various  promises  of  the  gospel  for  their  refreshment 
and  support.  If  we  therefore  desire  to  be  changed  and 
renewed  in  the  temper  of  our  minds,  or  to  be  prepared 
for  the  acceptable  service  of  God,  we  should  carefully 
read  the  scriptures  and  treasure  up  in  our  hearts,  the 
principles  of  the  christian  religion  and  a  rich  store  of 
useful  knowledge.  And  it  is  doubtless  of  great  advan- 
tage in  the  private  exercises  of  piety  and  devotion,  to 
choose  the  more  plain  and  practical  parts  of  the  sacred 
volume ;  to  read  but  little  at  a  time,  and  to  quit  when 
the  attention  flags ;  and  above  all,  to  read  with  a  view 
to  have  our  hearts  warmed  and  mended,  and  to  receive 
instruction  from  God* 

And  to  reading  the  scripture,  we  should  join  medita- 
tion, and  consider  what  influence  the  several  truths  we 
read  have  upon  us,  to  correct  our  tempers  and  to  re- 
form our  practice.  It  is  personal  application  which  gives 
life  and  energy  to  the  truths  of  the  gospel,  and  powei* 


KEASONABliENE&S  OP  SERVING  G01>.  3.17 

to  its  arguments  and  motives  to  persuade  ;  and  without 
this,  the  general  knoAvledge  which  we  have,  makes  little 
or  no  impression  upon  us.     AVe  should  frequently  con- 
sider, how  we  are  aiFected  with  the  great  and  interest- 
ing truths  of  the  gospel ;  with  the  nvomentous  subjects 
of  death  and  judgment,  heaven  and  hell,  the  immorta- 
lity of  the   soul,  and  the  account  we  must  give  of  our 
improvement  of  the  talents  God  has  given  us.  We  should 
think  what  we  are  likely  to  be  a  few  years  hence,  when 
we  must  enter  into  the  invisible  world ;  what  is  the  pre- 
vailing temper  of  our  souls  now,  and  what  is  the  gene- 
ral tenor  of  our  conduct;  what  preparation  we  have 
made  for  an  everlasting  inheritance,  and  what  rational 
prospects  we  may  entertain  beyond  the  grave.  *  In  our 
private  retirements  we  should  examine,  whetjier  we  are 
going  backward  or  forward  in  the  road  to  glory ;  whe- 
ther we  are  more  diligent  and  active  in  the  concerns  of 
our  souls,  and  more  in  earnest  in  the  service  of  our  God 
and  generation,  than  we  formerly  were  :    or  whether 
we  are  not  degenerating  into  a  greater  formality,  hike- 
warmness,  and  indifference  in  duty.     We  should  consi- 
der what  are  the  sins,  to  which   we  are  more  exposed 
from  our  constitutions,  and  our  conditions  and  employ- 
ments in  life,  and  what  advantages  we  gain  over  them  ; 
what  sins  are  yet  to  be  repented  of,  what  corruptions 
are  to  be  mortified,  what  graces  are  to  be  strengthened, 
and  what  mercies  we  need.      We   should  meditate   oiii 
these  and  such  like  important  branches  of  our  duty,  until 
the  recollection  of  the  number  and  aggravations  of  our' 
sins  inspire  us  with  an  unfeigned  sorrow  and  contrition  of 
soul,  and  the  most  determinate  resolutions  in  the  strength 
of  Christ,  to  hate  and  forsake  everv  falf^o  and  wicked 


J18  KJSASONABIiENESS  OF  SERVING  GOD. 

way,  aiwl  to  turn  unto  God  and  his  service  with  all  oiiv 
hearts.  It  is  the  melancholy  corruption  of  our  natures 
which  renders  us  indisposed  to  the  service  of  God,  and 
obstructs  our  progress  in  the  spiritual  life  ;  and  here  we 
should  mourn  before  him  daily,  for  our  imperfections 
and  miscarriages,  and  guarding  against  every  appear- 
ance of  evil,  determine  in  his  strength,  that  we  will  have 
no  more  to  do  with  the  unfruitful  works  of  darkness. 

Prayer  to  God  for  the  strengthening  influences  of  his 
grace  should  always  attend  these  exercises  of  private 
devotion.  lie  is  the  author  of  every  good  and  perfect 
gift,  and  gives  his  holy  spirit  to  them  that  ask  him,  to 
assist  us  in  the  discliarge  of  every  duty.  Without  the 
concurring  operations  of  this  sacred  agent,  all  our  fee- 
ble attempts  to  serve  him  must  prove  fruitless  and  abor- 
tive. *^  Without  me,"  says  our  Saviour,  <^  ye  can  do 
nothing  ;"  but  it  is  the  glory  of  the  gospel  constitution, 
that  how  weak  soever  we  may  be  in  ourselves,  there  is 
the  most  encouraging  provision  made  for  our  deriving 
!itrength  and  assistance  from  Jesus  Christ,  who  is  the 
head  of  divine  influence,  to  help  us  in  every  time  of 
need ;  so  that  while  his  power  rests  upon  us,  we  shall 
be  made  strong  in  tlic  Lord  and  in  the  power  of  his 
might,  and  enabled  to  do  all  things.  However  insuffi- 
cient we  are  in  ourselves ;  yet  blessed  be  God,  our 
sufficiency  is  in  him,  from  whom  cometh  our  help. — 
We  should  therefore  look  to  him,  for  the  communica- 
tions of  his  grace,  and  the  aids  of  his  spirit,  to  change 
and  renew  our  tempers,  to  subdue  our  corruptions,  to 
conquer  our  enemies,  to  strengthen  us  for  every  incum- 
iM^nt  duty,  and  to  animate  us  **  to  ffght  the  good  fight 


REASONABLENESS  OF  SERVING  GOD,  SW 

of  faith,  that  we  may  obtain  a  cro^vn  of  righteousness 
and  life."     It  is  remarkable  that  after  some  of  the  most 
absolute  promises  of  the  new  covenant  (recorded  in 
Ezek.  36  and  26,)  "  to  take  away  the  stony  heart,  and 
to  give  us  hearts  of  flesh,  to  put  his  spirit  within  us," 
and  «  to  cause  us  to  walk  in  his  statutes  and  judgments 
to  do  them,"    this  declaration  immediately  follows: 
<•  thus  saith  the  Lord  God,  I  will  yet  for  this  be  en- 
quired after  by  the  house  of  Israel  to  do  it  for  them." 
A.nd  for  our  encouragement  in  this  instance  of  duty  to 
God,  he  has  annexed  a  sublime  and  rational  pleasure  to 
these  exercises  of  private  devotion,  and  has  given  us 
the  most  comfortable  assurance  of  a  gracious  answer  te 
our  prayers.  Every  christian  finds  by  happy  experience, 
that  these  stated  seasons  of  retirement  to  converse  witli 
God  and  his  OAvn  soul  are  the  most  useful  and  delight- 
ful moments  which  he  enjoys.     Hence  is  the  noble  and 
pious  resolution  of  Joshua,  that  whatever  others  might 
do,  as  for  himself  and  his  house,  they  w  ould  serve  the 
Lord.      Nor  indeed  can  it  be  rationally  dispensed  witk 
by  any  head  of  a  family,  who  is  sincerely  desirous  of 
serving  God  himself,  and  of  engaging  others  under  his 
care,  in  the  same  laudable  practice,  by  his  pious  ex- 
ample. 

But  besides  these  private  duties  of  piety  and  devc- 
tion,  Jesus  Christ,  the  great  head  of  the  church,  has 
appointed  others  of  a  more  pulUc  nahirCf  whereia  we 
are  required  to  serve  the  Lord.  And  therefore  if  we 
would  rationally  expect  his  approbation,  we  should  be 
constant  and  conscientious  in  our  attendance  upon  the 
public  ordinances  af  his  house,  the  word,  sacraments 


^%0  UEASONABX.ENESS  Oi"  SERVING  liOD. 

and  prayer,  not  only  to  give  a  public  testimony  of  otir 
obedience  to  all  tlic  commands  of  God,  but  also  to  en- 
gage otbers  in  the  same  important  duty  by  our  exam- 
ple. So  far  are  they  from  being  a  tiresome  burden  to 
the  pious  man,  and  an  unwelcome  interruption  to  his 
secular  employments,  that  he  rejoices  at  the  approach 
of  that  day  of  sacred  rest,  when  disencumbered  with 
mortal  cares,  which  arc  so  apt  to  make  him  forget  his 
heavenly  destination,  he  can  come  up  to  the  house  of 
God,  to  converse  w  ith  the  uncreated  source  of  his  being 
and  happiness  by  prayer  and  praise,  to  contemplate  tlie 
adorable  perfections  of  his  nature,  to  meditate  on  the 
wonders  of  his  redeeming  love,  and  to  attend  to  the 
salutary  and  interesting  messages  of  his  grace.  Feel- 
ing a  sacred  relish  for  divine  ordinances  and  a  solid  sa- 
tisfaction in  liis  attendance  upon  them,  he  w  ill  encoun- 
ter many  difficulties  rather  than  be  deprived  of  the  be- 
nefit of  them,  and  will  stir  up  his  heart  and  guard  his 
thoughts,  that  he  may  worship  God  in  spirit  and  truth, 
and  be  the  better  prepared  for  the  employments  of  his 
heavenly  kingdom.  And  as  the  public  ordinances  of 
the  church  were  appointed  by  Christ,  to  form  us  into  a 
glorious  resemblance  of  God  in  purity  and  holiness,  the 
pious  worshipper  will  take  heed,  how  he  Kears  the  gos- 
pel, remembering,  that  it  will  be  either  *<  a  savour  of 
life  unto  life,  or  of  death  unto  death  to  his  soul ;"  that 
he  must  be  either  the  better  or  the  worse  for  his  attend 
ance  upon  it ;  and  that  he  must  one  day  give  a  solemn 
account  of  all  those  sacred  op^jort unities  of  serving  God 
and  of  growing  wise  unto  salvation,  and  for  his  neglect 
of  them,  when  he  conld  embrace  them. 


KEASONABLEPTESS  OF  SERVING  GOD,  321 

2*  Consecrating  ourselves  io  the  sei^ice  of  God,  implies  a 
careful  discharge  of  all  tht  duties  tvhich  we  oive  to  our 
neighbours, 

"While  we  are  promoting  the  human  and  socilal  vir* 
tues  in  their  proper  extent  and  influence,  we  are  as 
really  serving  God,  as  when  we  are  engaged  in  the  more 
immediate  acts  of  his  worship.  We  are  serving  God, 
when  we  endeavour  to  exemplify  in  ourselves  and  to  cul- 
tivate in  others,  a  temper  of  peace,  unanimity,  meek- 
ness, moderation,  candor,  charity,  henevolence,  lenity, 
justice,  and  mercy,  wliiuh  are  the  great  duties  enjoined 
on  christians  towards  others,  hy  our  holy  religion ;  for 
no  man  is  hofn  for  himself  alone,  or  designed  to  live  in 
a  solitary  and  unconnected  state  in  the  world.  God  has 
wisely  appointed  the  various  connections  and  relations 
which  hind  us  to  one  another,  and  formed  us  with  amaz- 
ing powers  and  capacities,  wherehy  we  may  be  exten- 
sively useful  to  each  other ;  by  promoting  peace  and 
good  order  in  the  community  in  which  we  live ;  remov- 
ing violence  and  spoil,  and  taking  away  exactions  from 
the  people  ;  defending  the  poor  and  the  fatherless ;  re- 
joicing the  heart  of  the  widow ;  delivering  the  afflicted 
from  the  hand  of  the  oppressor  5  by  searching  out  the 
mo'st  proper  methods  of  preserving  and  restoring  health ; 
of  crowning  laudable  industry  with  the  desired  success; 
of  carrying  on  trade  and  the  mechanic  arts  to  the  best 
advantage  ;  of  engaging  men  in  the  love  and  practice  ojf 
religion;  of  removing  their  prejudices  and  .fastening 
conviction  on  their  consciences,  that  their  happine^  as 
men  and  members  of  society,  depends  upon  their  living 
^odly,  righteously,  and  soberly^  in  the  world.    Vari<>ji^ 


322  RBASONABIi£NE93  OT  SERtlNti  GOl?/ 

are  the  ways  by  which  we  may  he  extensively  useliil  to 
others  by  our  example,  our  prayers,  our  advice,  and 
many  other  offices  of  humanity  and  kindness.  It  is  hardly 
possible  to  be  placed  in  such  circumstances  in  this  Avorld, 
as  will  put  it  out  of  our  power  to  be  some  way  benefi- 
cial to  our  fellow  men.  Now,  the  very  condition  which 
puts  it  in  our  power  to  do  any  thing  for  the  benefit  of 
others,  is  the  voice  of  God  to  us  to  improve  the  talent, 
with  which  he  has  entrusted  us  for  their  advantage  ;  and 
while  we  are  acting  conformably  to  his  wise  appoint- 
ment, we  are  serving  him  and  our  generation  according 
to  his  will.  So  that  it  is  a  very  great  mistake,  to  think 
that  religion  consists  wholly  in  the  exercises  of  piety  and 
devotion  :  for  we  are  honoring  the  religion  we  profess, 
and  adorning  the  doctrines  of  the  gospel,  when  we  are 
serving  our  generation  and  employing  our  time  and  ta- 
lents, for  the  benefit  of  mankind  and  the  promotion  of 
the  Redeemer's  kingdom  in  the  world. 

3.  The  service  of  God  includes  those  dtilks,  ivhkh  har.^ 
a  more  immediate  reference  to  ourselves. 

God  has  not  only  given  us  mortal  bodies,  which  stand- 
ing in  need  of  daily  refreshment,  demand  a  particular 
attention  and  care :  but  lie  has  also  given  us  immortal 
spirits,  which  are  of  infinitely  more  importance,  and 
whose  salvation  is  '  the  one  thing  needful  ,*'  and  our  na- 
ture is  so  corrupted  by  our  apostacyfrom  God,  and  we 
have  contracted  such  a  load  of  moral  guilt  by  our  viola- 
tions of  his  laws,  as  is  sufficient  to  sink  us  down  into 
the  most  miserable  condition  forever,  and  mu^t  ruin  us 
beyond  the  most  distant  hope  of  redemption,  unless  the 


REASONABLENESS  OP  SERVING  GOD.  323 

pardoiting  mercy  of  God  and  the  sanctifying  influences 
of  his  spirit,  are  extended  to  us.  Our  business,  therefore, 
is  to  labour  after  the  pardon  of  our  sins,  through  the 
atoning  blood  of  Christ,  and  the  renovation  of  our  na- 
tures, through  the  sanctifying  operations  of  his  holy  spi- 
rit.    By  a  diligent  attendance  upon  the  instituted  means 
of  grace,  we  must  strive  to  obtain  that  saving  change, 
which  the  lioly  spirit  works  in  the  hearts  and  lives  of 
his  children ;  whereby  all  the  powers  and  faculties  of 
their  souls  are  renewed,  and  holy  and  divine  dispositions 
are  implanted  in  the  heart,  which  draw  forth  the  desires 
to  God  and  Christ,  and  evidence  themselves  in  a  conver- 
sation becoming  the  gospel.      Pulling  down  every  high 
thought  which  exalteth  itself  against  the  knowledge  of 
Christ,  we  must  humbly  accept  of  life  and  salvation  as 
a  free  and  unmerited  gift  of  divine  grace,  through  a  Re- 
deemer ;  while  at  the  same  time,  we  use  our  utmost 
endeavours  to  grow  in  grace,  strengthening  evei^  virtu- 
ous disposition  implanted  in  the  soul,  and  improving  in 
faith  and  hope,  in  charity  and  humility,  in  meekness  and 
patience,  and  in  all  the  other  amiable  graces  of  a  good  life. 
Firmly  persuaded  of  the  necessity  of  forsaking  every 
false  and  wicked  way,  however  dear  it  may  be  to  us,  and 
convinced  of  our  own  weakness  and  inability,  we  must 
resolve  in  the  strength  of  divine  grace,  that  we  will  yield 
ourselves  unto  God  as  alive  from  the  dead,   and  our 
members  as  instruments  of  righteousness  ,•  and  carefully 
practise  whatsoever  things  are  just,  holy,  pure,  of  good 
report,  virtuous,  and  praise -worthy.      A\hile  we  are 
strangers  in  this  Avorld  and  travelling  to  tlie  Xew  Jeru- 
salem, the  city  of  our  God,  we  must  serve  hini  on  the 
road  with  our  souls  and  our  bodies,  whi^h  are  hU. 


^2^  IlEASONABJMiSJSSS  OT  SERVING  UOy. 

The  christian  that  acts  in  this  manner,  acts  agreeably 
to  the  rational  and  immortal  nature  that  God  has  givon 
him,  making  his  precious  soul,  which  is  in  danger  of 
perishing  by  sin,  the  object  of  his  principal  attention* 

We  come  now  to  shew, 

II.  The  reasonableness  of  serving  God. 

ii  TJtis  is  easihj  deduced  from  the  perfections  of  God 
and  the  nature  of  man> 

The  existence  of  an  independent  uncreated  first  cause 
of  all  things,  is  a  sacred  and  eternal  trutli,  witnessed 
by  the  whole  universe,  by  the  heavens  and  the  earth, 
by  all  above,  below  and  around  us ;  the  maker  and  con- 
triver of  all  things,  and  the  source  of  all  that  harmony 
and  order ;   of  all  that  beauty  and  happiness,  which 
adoi^n  the  face  of  nature.      And  tliis  adorable  God,  is 
not  only  infinite  in  power  and  wisdom  and  knowledge, 
but  also  unchangeably  holy,  just  and  good ;  merciful 
compassionate  and  true,  without  the  least  variableness 
or  shadow  of  turning.      Religion  therefore,  which  is 
founded  in  his  adorable  perfections,  must  be  our  most 
reasonable  service.  Is  there  an  all-perfect  being  whose 
unsolicited  goodness  gave  birth  to  the  universe }  Then 
it  must  be  fit  and  proper,  that  every  rational  creature, 
whom  he  has  made  capable  of  knowing  and  serving  liim, 
should  reverence,  adore  and  worship  liiiji ;  should  pros- 
trate themselves  in  his  presence  and  extol  his  incom- 
prehensible excellence  and  gloiy.      Is  he  able  to  save 
or  to  destroy,  to  make  us  inconceivably  happy  or  mise- 
rable, by  a  single  act  of  his  will  ?  Aod  is  it  not  reasona- 


REASUl«ABX£Nbi»»  OF  SEBVIKG  GOD.  325 

ble  to  give  all  diligence^  by  a  course  of  holy  obedience 
to  Ids  sovereign  >yill  to  avoid  his  displeasure,  -which  is 
worse  than  death  and  to  secure  an  interest  in  his  favor, 
which  is  better  than  life  ?  Are  holiness,  justice,  goodl- 
ness  and  truth,  essential  attributes  of  tlie  divine  nature  ? 
And  can  a  reasonable  being  act  in  a  way  more  becom- 
ing the  rational  nature,  which  God  has  given  him,  than 
by  endeavouring  after  the  nearest  possible  resemblance 
of  him  in  those  glorious  perfections,  which  are  the 
standard  of  all  moral  excellence  aixd  beauty  ;  by  being 
*•  holy  as  God  is  holy,  merciful  as  he  is  merciful,  and  per- 
fect as  our  heavenly  father  is  perfect".  There  never 
was,  or  never  will  be  any  other  measure  of  the  happi- 
ness and  glory  of  a  rational  creature,  than  its  confor- 
mity to  the  moral  image  of  God.  To  restore  our  de- 
generate natures  to  this,  and  to  re-instamp  his  image 
upon  our  souls,  Avhich  had  been  defaced  by  our  apostacy 
from  him,  is  the  gracious  design  of  God,  in  forming  the 
amazing  "plan  of  our  redemption  by  Jesus  Christ, 
whom  he  sent  into  the  world  to  destroy  the  works  of 
the  devil,  and  to  purify  us  to  himself  a  peculiar  people 
zealous  of  good  works/'  And  can  aiiy  tiling  be  more 
reasonable  than  to  be  fellow  workers  Avith  God,  co-ope- 
rating with  him  in  the  glorious  designs  of  his  grace,  by 
cleansing  ourselves  from  all  fiitliii^ss  of  the  flesh  and 
spirit  and  studying  to  be  holy,  as  he  who  has  called  us 
is  holy,  in  all  manner  of  conversation. 

2.  The  reciSonaUeness  of  serving  God  may  also  he  deduced 
from  a  consideratiQii  of  the  nature  of  man. 

Our  nature  is  compounded  of  body  and  spirit,  hy  the 
first  of  which  we  are  allied  to  the  beasts  tljat  perish. 


o26  IlEAS0XA9LENi;SS  0¥  SERVING  GOD, 

and  by  the  latter  we  claim  kindred  to  the  highest  order 
of  intelligences.  Our  bodies  are  surrounded  with  in- 
numerable dangers,  subject  to  many  M^ants  and  pains, 
the  seat  of  many  restless  appetites,  preserved  with  dif- 
ficulty through  a  short  and  troublesome  life,  and  then 
they  return  to  their  original  dust.  But  our  souls  are 
capable  of  more  sublime  pleasures  and  more  intolera- 
ble pains,  than  what  belong  to  the  body  ^  are  possessed 
of  noble  and  exalted  powers  and  faculties,  which  may  be 
so  refined,  enlarged  and  improved  in  virtue  and  holiness, 
as  to  prepare  us  for  the  inconceivable  blessedness  of  the 
heavenly  world ;  or  so  debased  and  polluted  by  sin  as 
to  render  us  incapable  of  relishing  the  pleasures  of  the 
heavenly  state  5  and  they  will  survive  the  stroke  of  death 
and  live  through  a  boundless  duration  either  in  eternal 
happiness  or  everlasting  torment*  As  we  are  then  part- 
ly mortal  and  partly  immortal,  ever  anxiously  pursuing 
happiness,  under  one  form  or  another,  and  yet  easily 
betrayed  into  misery  more  intolerable  and  lasting  than 
any  thing  we  can  at  present  conceive;  is  it  not  our 
highest  wisdom  to  put  ourselves  under  the  gracious  pro- 
tection, and  obey  the  salutary  prescriptions  of  that  al- 
mighty and  glorious  God,  who  can  secure  us  from  every 
danger,  supply  our  innumerable  wants  out  of  his  ful- 
ness, and  crown  our  fidelity  in  his  service,  with  an  hap- 
piness, large  as  our  most  extensive  wishes,  and  lasting 
as  our  immortal  spirits  ?  Is  it  so  that  we  are  weak  and 
indigent  creatures,  unable  to  provide  for  the  supply  of 
our  returning  wants,  and  daily  supported  by  the  unmeri- 
ted bounty  of  that  God,  who  fills  our  hearts  with  food 
and  gladness?  And  what  can  be  more  becoming  our  de- 
pendent state,  than  to  con-secrate  all  our  active  powers 


REASONABLEISXSS  OF  SERTING  GOU.  3i7 

to  the  service  of  him,  in  whom  we  live,  move  and  have 
our  heing,  who  constantly  loads  us  with  the  blessings  of 
his  providence,  and  opens  his  liberal  hand  to  satisfy  the 
desires  of  every  thing  that  lives  ?  Is  it  not  our  wisdom 
to  secure  a  title  to  the  favor  and  friendship  of  that  God, 
whose  watchful  providence  provides  for  the  ravens  of 
the  valley,  and  therefore  will  much  more  tenderly  re- 
gard the  cries  of  his  own  children  ?  Have  we  many 
restless  appetites  and  turbulent  passions  in  the  gratifi- 
cation of  which  we  are  capable  of  but  low  and  mean 
delights,  which,  when  ungoverned,  are  the  source  of  a 
sad  variety  of  pain  and  torment,  and  which,  when  under 
proper  subjection  to  the  more  exalted  powers  of  our 
nature,  our  reason  and  conscieiice,  are  capable  of  an- 
swering the  most  important  purposes  in  life  ?  And  is  it 
not  our  wisdom  to  hearken  to  the  salutary  prescriptions 
of  God,  in  the  regulation  of  our  appetites  and  passions, 
idacing  them  only  upon  such  worthy  objects  as  he  has 
pointed  out,  and  exercising  them  only  in  that  degree 
which  he  allows  5  that  they  may  be  improved  as  the 
happy  instruments  of  promoting  religion  in  our  souls, 
refining  them  to  a  godlike  lustre,  and  producing  plea- 
sures, even  in  the  pilgrimage  of  life,  that  are  worthy 
©f  our  rational  and  immortal  nature,  especially,  when 
we  farther  consider,  that  the  soul  is  capable  of  vastly 
fiobler  pleasures,  than  what  can  be  suggested  by  passion 
and  appetite,  and  more  piercing  pains  than  the  body  is 
exposed  to  suffer.  As  long  as  the  spirit  within  us  re- 
mains firm  and  unbroken,  we  sink  not  under  the  infir- 
mities of  the  body  and  the  calamities  of  life.  Strong 
resolutions  supported  by  the  testimony  of  an  approving 
conscience  and  the  smiles  of  a  reconciled  God,  and  the 


328  REASONABLENESS  OT  SERVING  GOD. 

animating  prospect  of  an  incomiptible  crown  of  glorv, 
can  struggle  through  any  outward  distress:  "hut  a 
Mounded  spirit  who  can  bear?"  AVhat  can  heal  the 
wounds  that  are  made  by  sin  and  guilt,  or  inflicted  by 
the  hand  of  an  angry  God  ?  In  vain  does  the  awakened 
sinner  strive  to  loose  his  guilty  fears  amidst  tlic  hurry 
of  business  or  the  mad  intoxications  of  sensual  pleasures. 
These  are  but  miserable  comforters,  which,  instead  of 
assuaging,  will  only  encrease  his  pain.  Religion  alone 
prescribes  the  cifectual  remedy,  and  points  out  the  skil- 
ful physician,  who  alone  csin  bind  up  the  broken  heart 
and  remove  the  spiritual  maladies,^  under  which  our 
souls  languish.  Nay,  he  can  not  only  heal  the  dange- 
rous wounds  tliat  sin  has  made,  but  he  can  cause  tlie 
broken  bones  to  rejoice,  and  fill  the  soul  with  joy  and 
peace  in  believing.  And  can  any  thing  be  more  bccoin- 
ing  our  mournful  condition  as  sinners,  ready  to  sink 
imder  the  frowns  of  a  holy,  sin  avenging  God,  than  f? 
speedy  application  to  the  blood  of  sprinkling  for  par- 
don, and  to  the  influences  of  his  grace,  for  the  sanclifi- 
cation  of  onr  natures  ?  Can  any  thing  be  more  reasona- 
ble, than  to  consecrate  ourselves  to  the  service  of  tliat 
God,  who  has  made  this  glorious  provision  for  the  rc-^ 
storation  of  our  fallen  nature  to  his  favor  and  friend- 
V>hip  ? 

But  farther,  has  the  soul  many  excellent  powers  and 
faculties,  which,  when  rightly  improved,  render  it  capa- 
ble of  a  sublime  and  rational  happiness,  not  only  in  this 
life,  but  also,  when  the  body  is  laid  in  ruins  in  the 
grave  ?  And  what  is  the  right  use  of  these  powers  and 
capacities,  which  tends  to  perfect  our  nature  and  make 


HBASOJf  ABXEKE3S  OIR  S^I^VING  QOB,  &f^ 

US  happy  ?  Is  it  any  other,  than  what  the  seryioe  o^ 
God  requires ;  the  exercising  of  them  in  the  duties  of 
piety,  righteousness  and  sobriety?  Any  othei*  use  of 
them  is  vain  and  trifling,  and  will  leave  us  in  a  misera- 
ble condition  at  last,  when  we  must  appear  before  the 
righteous  jii^S^  <>f  the  universe,  to  render  an  acco.unt 
of  our  improvement  of  the  talents  committed  to  our 
trust,  and  receive  according  to  the  deeds  done  in  the 
body.  Here  we  sojourn  but  a  few  days  ;  but  an  ever- 
lasting eternity  depends  upon  our  diligence  and  fidelity 
in  the  service  of  God,  while  we  are  in  this  state  of  trial. 
We  must  shortly  remove  into  the  invisible  world,  wher* 
nothing  can  stand  us  in  stead,  but  the  favor  and  friend- 
ship of  that  God,  whom  we  must  serve  in  this  life,  if 
we  expect  the  manifestations  of  his  love  in  the  next.«i«> 
The  happiness  of  our  souls  in  the  coming  world  will  de- 
pend upon  the  gracious  habits  we  have  contracted  ifi 
our  embodied  state.  "  He  that  is  holy  at  death  shall  liO 
holy  still,  and  he  that  is  filthy  then  shall  be  filthy  still.** 
The  prevailing  disposition,  which  the  soul  carries  witji 
it  into  the  invisible  world,  shall  continue  through  eter- 
nity, rendering  it  meet,  for  an  inheritance  with  the  saints 
in  light,  or  for  everlasting  banishment  from  the  presence 
of  God.  The  consequence  of  this  is,  that  the  service  of 
God,  in  this  imperfect  state,  is  the  most  wise  and  ra- 
tional conduct,  agreeable  to  the  nature  of  luankind,  dic- 
tated by  the  powers  and  faculties  of  our  souls  and  bo- 
dies, and  excellently  calculated  to  promote  your  perfec- 
tion and  happiness.  Wth  good  reason  therefore,  do^ 
an  inspired  aposile  beseech  us  by  the  mercies  of  God,  to 
present  our  bodies  and  souls  a  living  sacrifice,  holy  and 

T2 


Acceptable  unto  God;  and  enforce  his  tender  cxhorta'i 
tion  by  this  powerful  argument,  because  it  is  our  reasom' 
able  service. 

IPPLlCATlOKj 

1.  Hence  we  may  learn  our  ohligations  of  gi^ittitude  13 
God  for  the  gospel  of  our  Lord  Jesus,  and  the  method 
of  saltatioh  through  him. 

If  the  service  of  God  is  highly  reasonable  in  itself, 
md  of  unspeakable  and  everlasting  consequence  to  a 
rational  creature,  we  can  never  sufficiently  prize  the 
christian  religion,  from  which  we  derive  the  clearest 
tnowledge  of  our  duty,  the  most  encouraging  motives 
and  arguments  to  comply  with  it,  and  the  most  satisfac- 
tory account  of  the  method  by  which  our  sins  may  be 
pardoned  and  our  immortal  souls  saved  from  everlast- 
ing destruction.     Being  founded  in  the  adorable  perfec- 
tions of  God,  and  perfectly  accommodated  to  the  rational 
nature  of  man,  and  to  his  miserable  and  helpless  condi- 
tion, as  a  fallen  guilty  creature,  it  carries  with  it  evi- 
dent characters  of  a  divine  original,  which  should  en- 
dear it  to  the  affections  of  the  human  race.  God  having 
spoken  to  us  iri  these  last  days  by  his  only  begotten  son, 
has  distinguished  us  not  only  from  the  heathen  nations, 
i;rho  were  left  to  search  out  their  duty  by  tlie  faint  glim- 
merings of  the  light  of  nature,  but  also  from  his  ancient 
people,  who  were  favored  with  a  considerable  degree  of 
divine  revelation.     The  precepts  of  Christianity  contain 
a  complete  and  infallible  directory  for  the  behaviour  of 
a  reasonable  creature  towards  God,  his  neighbour  and 


BEASONABXENESS  OP  SXUVING  GOD.  3$i 

himself  5  and  his  duty  is  explained  and  enforced  upon 
the  conscience  by  considerations  and  arguments,  which 
were  never  sufficiently  known  before.  Here  we  see  the 
glory  of  the  divine  nature  shining  in  the  face  of  his  only 
begotten  son,  and  the  different  claims  of  his  justice  and 
mercy  satisfied  in  the  death  and  sufferings  of  the  Saviour 
of  sinners,  "  through  which  he  can  be  just,  and  the  jus- 
tifier  of  them  that  believe  on  him."  ^'  Here  mercy 
and  truth  have  met  together ;  righteousness  and  peace 
have  kissed  each  other."*  While  we  are  called  as  xallen 
sinners  to  the  exercises  pf  faith  and  repentance,  and  a 
life  of  holy  obedience  to  the  precepts  of  the  gospel,  Go^ 
has  been  pleased  to  give  us  the  most  encouraging  assu- 
rance, that  our  sins  shall  be  pardoned  through  the  atone* 
ment  of  his  son,  and  that  our  imperfect  services  shall 
not  only  be  accepted,  but  also  rewarded  with  an  incon- 
eeivable  and  eternal  weight  of  glory.  And  can  we,  my 
friends,  consider  ourselves  as  guilty  sinners,  justly  ex* 
posed  to  the  righteous  vengeance  of  an  offended  God, 
and  liable  every  moment  to  be  sentenced  to  everlasting 
destruction  ;  and  then  view  with  attention,  the  astonish- 
ing mercy  and  grace  of  the  gospel  method  of  salvation, 
without  hearts  overflowing  wiih  love  and  gratitude^  and 
feeling  the  constraints  of  divine  love,  powerfully  engag- 
ing us  to  consecrate  our  souls  and  our  bodies,  our  time 
and  our  talents,  to  the  service  of  that  God  and  Redeemer, 
by  whom  we  are  delivered  from  hell  and  destruction,  and 
are  raised  to  the  hopes  of  a  glorious  immortality  ? 

Ps.  LXXXV.  IQ. 


$»fi  BJSA€0NABI.£IV£S8  OY  SfiUYllf  G  GOD. 

,■3.  Permit  me  thereforey  mij friends,  to  ecchort  and  beseecli 
youf  by  the  mercies  of  God,  to  consecrate  yonrselxes  ts 
hi$  service,  as  your  most  reasonahle  duty. 

We  appeal   to  your   own  conscknces,  that   power 
trhich   God  has  given  you  to  pass  a  judgment  upon  your 
own  actions,  whether  it  ishot  the  most  reasonable  thing 
in  the  world,  that  you  should  serve  him  with  your  senls 
and  your  bodies,  which  are  his.     Has  he  made  you  t© 
know  more  than  the  beasts  of  the  field  and  wiser  thati 
the  fowls  of  heaven  ?  Has  he  given  you  reason,  by  which 
you  may  reflect   upon  your  own  conduct  and  look  for- 
tvard  to  the   consequences  or  your  actions  ?    And  will 
you,  notwithstanding,  act  and  live,  as  if  you  were  posr 
sessed  of  no  higher  capacities  than  the  beast  s  that  perish. 
What  end  can  this  glorious  distinction  of  your  nature 
above  the  visible  creation  around  you  answer,  but  to 
sink  you  deeper  into  destrnction,  if  it  be  not  improved 
according  to  the  directions  of  God  in  his  service  ?  Shall 
the  dull  ox  know  his  owner,  and  the  sluggish  ass,  his 
master's  crib,  at  which  he  is  fed  ;  and  shall  man,  the 
lord  of  this  lower  creation  ;  man,  who  was  formed  after 
the  image  of  his  Maker,  prostitute  the  exalted  facul- 
ties and  previliges  of  his  rational  nature  to  the  ignoblfc 
service  of  sin  and  Satan  ;  an4  forgetting  his  divine  ex- 
traction and  heavenly  difttinetion,  content  himself  with 
a  transitory  and  sordid  portion  on  earth,  without  aspi- 
ring after  glory,  honor  and  immortality  ?    It  is  in  the 
service  of  God  alone,  that  our  rational  powers  can  find 
a  proper  employment,  their  greatest  enlargement  and 
their  highest  perfection.     It  is  vice,  that  degrades  and 
enslaves  human  nature  and  perverts  and  destroys  its 


REASONABLENESS  OIF  SERVING  GOD,  333 

tioblest   powers.     If  we  would  desire  to  be  happy,  let 
us  not  take  the  direct  course  to  make  ourselves  misera- 
ble ;  but  let  us  consider,  and  shew  ourselves  men,  that 
God  has  not  given  us  reason  and  understanding  in  vain. 
He  has  shewn  us  what  is  the  good  and  acceptable  will 
of  God,  wherein  our  truest  happiness  consists  and  hov/ 
We  may  obtain  it.     Let  a  principle  of  gratitude  and  self 
preservation  therefore  operate  with  a  commanding  influ- 
ence upon  our  hearts,  engaging  us  in  his  service.     Shall 
God  do  so  much  for  our  salvation  ?  and  shall  we  do 
nothing  for  ourselves  ?    Shall  the  adorable  Trinity  con- 
sult for  our  happiness,  contrive  and  execute  the  asto- 
nishing plan  of  our  redemption  ?  And  shall  we  remain  as 
careless  and  indifferent,  as  if  \\c  had  no  souls  to  save  or 
loose  ?  How  shall  we  answer  it  to  God  and  our  own  con- 
sciences, if  we  refuse  to  serve  him  2    "  Is  not  his  favor 
Kfe,  and  his  loving  kindness  better  than  life  ?"  Can  we 
be  happy  without  an  interest  in  his  everlasting  love  r 
And  shall  we  not  be  engaged  to  seek  it  above  all  things 
in  that  way  which  he  has  appointed  ? 

Fain  would  we,  my  friends,  prevail  with  tliose  of  our 
people,  who  have  never  yet  sincerely  devoted  themselves 
to  the  service  of  God,  to  do  it  without  delay,  and  to 
proceed  no  farther  in  that  dangerous  road  that  leads 
down  to  djestruction.  Stronger  arguments  we  cannot 
use.  We  beseech  you  therefore  by  the  mercies  of  God  and 
Christ,  which  yearned  over  you  with  infinite  tenderness 
and  compassion,  when  our  degenerate  nature  lay  buried 
in  tlie  ruins  of  our  fall :  by  the  unparalleled  love  of  our 
heavenly  father,  which  provided  the  ransomer  in  his 
own  bosom^  and  gave  up  the  son  of  his  love  to  the  tor- 


SoA  H£ASONJLBL£K£SS  Of  SEBVING  GOD. 

tures  of  crucifixion  for  our  sakes ;  and  by  the  seeptre 
of  his  grace,  which  he  holds  out  with  amazing  long 
suffering  and  patience  to  guilty  rebels,  entreating  them 
to  lay  down  the  weapons  of  their  rebellion  and  to  accept 
of  salvation  by  a  Redeemer  :  "We  beseech  you  by  the  me- 
mory of  the  most  benevolent  person,  and  the  most  ge- 
nerous friend,  that  ever  lived ;  by  all  that  he  did  and  suf- 
fered to  redeem  us  from  a  vain  conversation  in  the 
world  when  he  trod  the  wine  press  of  the  fathers  wrath 
alone,  and  groaned  and  died  upon  Mount  Calvary :  Wc 
beseech  you  at  once  by  the  sceptre  of  his  grace,  and 
the  swordof  his  justice,  by  which  his  incorrigible  ene- 
mies will  be  slain  before  him  :  we  beseech  you  by  the 
regard  you  have  for  your  immortal  souls,  and  all  your 
hopes  of  future  happiness  ;  by  the  expectations  of  that 
important  day,  when  the  Lord  shall  be  revealed  from 
heaven ;  by  the  terrors  of  a  dissolving  world,  and  the 
awful  sentence  w  ith  which  that  grand  solemnity  shall 
be  closed ;  we  beseech  you  by  all  these  arguments  of 
love  and  terror,  that  you  yield  up  yourselves  to  God  as 
alive  from  the  dead  ;  and  that  you  serve  him  with  fide- 
lity, till  the  latest  hour  of  your  lives.  Thus  alone  shall 
we  be  able  to  meet  our  descending  judge  in  the  glori- 
ous triumphs  of  his  grace,  and  be  acknowledged  by  him 
as  his  servants  and  friends,  who  shall  reign  with  him 
in  everlasting  glory. 


SERMON  XVIL 

THE  HIDDEN  LIFE  OF  A  CHMSTlAl^, 


Coi..  Ill,  ^, 
For  ye  are  d«ad,  and  your  life  is  hid  with  Christ  in  Qodi 

It  is  one  of  the  inestimable  blessings  of  the  gospel 
of  Christ,  that  it  has  in  a  great  measure  removed  that 
impenetrable  eloud  which  hung  over  the  invisible  world, 
and  perplexed  mankind  with  inexplicable  doubts  about 
their  future  existence.  The  doctrine  of  a  future  state 
of  rewards  aird  punishments,  which  is  so  peeidiarly  com- 
fortable to  the  good  man,  amidst  the  storms  and  calami- 
ties of  life,  is  set  in  the  clearest  light  by  the  gospel; 
which  greatly  strengthens  our  obligations  to  an  holy 
life,  at  the  same  time  that  it  assures  us,  that  our  labour 
sliall  not  be  in  vain  in  the  Lord,  but  shall  meet  with 
a  bountiful  reward  of  grace  from  the  liberal  master 
whom  we  serve.  If  this  is  but  the  beginning  of  our  ex- 
istence ;  if  we  are  designed  for  an  eternal  duration,  and 
hope  for  the  approbation  of  our  judge,  when  the  time 
of  our  trial  is  over;  both  reason  and  revelation  assure 
us,  that  we  must  live  with  a  constant  reference  to  eter- 
nity, and  maintain  such  a  conduct  as  Avill  tend  to  pi*c- 
pare  us  for  the  business  and  employments  of  the  hea- 
venly state.  Now  the  gospel  of  Christ  has  pointed  Out 
the  temper  and  behaviour,  which  alone  eatt  qualify  c? 


$B6  THE  HIDDEN  LIFE  OF  A  CHRISTIAN. 

for  an  admissioa  into  the  joys  of  the  New  Jerusalem^ 
and  has  cut  off  every  presumptuous  hope  of  entering 
into  the  kingdom  of  heaven,  and  of  seeing  the  face  of  a 
reconciled  God,  unless  we  are  born  again  and  cultivate 
an  universal  holiness  of  heart  and  life.  The  voice  of 
reason  too  is  the  same.  If  heaven  is  our  native  coun- 
try and  our  home;  if  we  are  strangers  and  sojourners 
on  earth  ;  is  it  not  reasonable,  that  we  should  lay  up  our 
treasures  there,  and  set  our  affections  on  things  above 
and  not  on  things  on  the  earth  ?  If  we  are  by  the  interpo- 
sition of  Jesus  Christ,  incorporated  into  a  glorious  society 
of  pure  and  exalted  spirits,  who  shine  in  the  beauties  of 
holiness,  under  lUm  as  our  spiritual  head  5  should  wc 
not  live  as  citizens  of  heaven,  the  members  of  that 
illustrious  community,  and  maintain  an  habitual  corres- 
pondence of  sentiment,  temper,  and  character?  Now 
there  cannot  be  »  more  proper  motive  to  engage  us  in 
such  a  conduct,  than  that  which  is  suggested  by  the 
apostle  in  our  text :  viz.  That  as  christians  we  profess 
to  be  dead  to  sin  and  the  world,  and  to  depend  upon  Je- 
sus Christ  as  our  spiritual  head,  for  the  sacred  influen- 
ces of  his  grace,  to  begin  and  carry  on  a  divine  life  in 
the  soul,  until  we  be  prepared  for  eternal  life  and  bles- 
sedness. For  thus  stands  his  argument :  Set  your  af- 
fections on  things  above,  and  not  on  things  on  the  earth : 
<^  for  you  are  dead,  and  your  life  is  hid  with  Christ  in 
God."  It  may  be  reasonably  expected  of  christians, 
that  their  attachment  to  the  great  and  glorious  views 
of  the  invisible  and  eternal  world,  where  Jesus  Christ 
sitteth  at  the  right  hand  of  God,  should  moderate  their 
regards  to  the  transitory  state  ;  as  they  are  by  profes- 
sion dead,  with  him  to  the  world  and  sin,  and  they  de- 


THE  HIDDEN  LIFE  OF  A  CHRISTIAN.  33? 

rive  from  God  a  principle  of  a  new  and  better  life, 
lliroiigli  Jesus  Christ,  t'^e  lu  ad  of  divine  influences,  and 
the  author  and  finisher  of  their  faith.  Hence  the  lives 
of  all  true  christians  are  said  "  to  he  by  faith  in  the  Son 
of  God;"  and  they  are  animated  and  encouraged  to 
such  a  conduct,  hy  what  the  apostle  adds  in  the  follow- 
ing verse  :  "  AVlien  Christ  who  is  our  life,  shall  appear, 
then  shall  ye  also  appear  with  him  in  glory."  When  he, 
who  is  the  great  spring  of  our  celestial  life,  shall  appear 
in  all  the  Tiomp  and  splendors  of  his  fmal  triumph,  then 
shall  you  also  appear  v,ith  him  in  glory,  and  make  a 
part  of  that  bright  and  illustrious  assembly,  which  he 
has  redeemed  by  his  death,  and  wliieli  he  w  ill  form  into 
a  lustre  and  perfection,  suitable  to  the  glorious  relation 
under  which  he  will  then  acknowledge  them  before  the 
assembled  universe. 

The  words  of  our  text  then  contain  a  short  but  com- 
prehensive  description  of  the  temper  and  life  of  every 
real  christian,  which  we  shall  endeavour  more  partieu- 
larly  to  explain. 

1.  The  true  christian  is  said  to  he  dead  ;  dead  to  sliif  and 
td  the  tvm^Jd, 

When  he  is  enabled  by  divine  grace  to  mortify  the 
deeds  of  the  flesh,  so  that  the  dominion  and  tyranny  of 
sin  is  broken  in  the  soul,  he  is  said  in  the  language  of 
scripture  to  be  dead  to  s^n.  <<  How  shall  we,  who  are 
dead  to  sin,  live  any  longer  therein."*  This  is  farther 
^'xplained  in  the  7th  verse.     ^'  He,  that  is  dead^  is  freed 

I    2 


338  THE  HIDDEN  LIFE  Oi'  A  CHRISTIAN. 

from  sill  ;*'  and  again  in  tlie  lltli  verse  :  ''  Likewise 
reekoii  ye  also  yourselves  to  be  dead  unto  sin,  but  alive 
unto  God,  tliroiigh  Jesus  Christ  our  Lord."  ^y  a  simi- 
lar figure,  those  mIio  continue  umlcrthe  unbroken  do- 
itiiiiion  and  tyranny  of  corruption  are  said  to  be  dead  in 
sins  and  trespasses ;  not  that  cither  the  one  or  the 
other  expression  sliould  intimate  that  he  is  as  incapable 
of  moral  action,  as  a  man,  that  is  under  the  power  of 
natural  death,  and  so  is  incapable  of  the  actions  and 
operations  of  natural  life.  We  are  not  to  torture  and 
strain  the  metaphorical  expressions  of  scripture,  to  such 
an  unjustifiable  height,  as  could  not  be  vindicated,  in 
the  explanation  of  any  other  book  ;  but  endeavour  to 
fix  our  eye  upon  the  general  sense  of  Wiq  expression  ;  to 
whicli  we  are  safely  conducted  either  by  the  scope  and 
design  of  the  sacred  writer,  in  the  place,  or  by  more 
plain  and  parallel  passages.  Now  the  plain  and  obvious 
meaning  of  the  phrases  under  consideration  is  no  other 
than  this ;  that  the  man  that  is  dead  in  sln^  is  so  far 
under  the  dominion  of  sin  and  corruption,  that  he  cannot 
live  without  the  habitual  practice  of  it,  until  a  change 
is  wrought  in  his  heart,  by  the  spirit  of  God,  "  whereby 
old  things  are  done  away,  and  all  tilings  are  become 
new ."  And  we  are  said  to  be  dead  to  sin ;  not  vvhen 
we  have  arrived  at  an  unsinning  perfection  in  holiness, 
to  whicli  the  best  of  christians  never  attain  on  this  side 
the  grave,  until,  in  tlieir  dissolution,  the  last  act  of 
sanctification  passes  upon  the  soul  ;  but  when  by  the 
grace  of  God,  we  arc  so  far  delivered  from  the  reigninti- 

Koni.  VI.  i:'. 


THE  HIDDEN  I.IFE  OF  A  CHRISTIAN.  33i» 

power  of  sin,  and  so  effectually  con\i need  of  its  ruinous 
tendency  and  consequences,  that  Ave  cannot  any  longer 
indulge  ourselves,  in  the  alloAved  and  habitual  commis- 
sion of  it.  This  makes  the  expression  sufficiently  plain, 
when  we  add,  that  those,  who  live  in  the  habitual  prac- 
tice of  sin,  are  proceeding  with  dangerous  steps,  in  the 
road  to  eternal  death  ;  but  tiiose,  who  are  dead  to  sin, 
and  live  in  the  habitual  practice  of  holiness,  are  delivered 
from  the  fears  of  eternal  death,  and  are  making  a  safe 
and  comfortable  progress,  in  the  way  to  everlasting  life 
and  glory. 

But  the  true  christian  is  also  dead  to  the  world  :  by 
which  is  meant,  that  he  is  no  longer  imder  the  govern- 
ment of  worldly  affections.  Although  he  cannot  but  desire 
thQ  good  things  of  this  life  and  it  is  an  essential  part  of 
his  duty,  as  connected  with  others,  by  the  most  import- 
ant relations  of  human  society,  to  have  a  proper  and 
reasonable  regard  to  them  5  yet  he  does  not  seek  them 
as  his  chief  good,  does  not  pursue  them  as  his  i.appiness 
and  dare  not  sacrifice  his  conscience  to  obtain  them. 
While  the  men  of  this  world  *•  can  rise  early  and  sit  up  late, 
and  eat  the  bread  of  carefulness"  to  encrease  their  earthly 
possessions,  or  even  breakthrough  the  sacred  restraints 
of  reason  and  religion,  of  honor  and  conscience,  for  the 
sake  of  them,  and  content  themselves  with  such  a  por- 
tion for  their  immortal  spirits  :  the  true  christian,  ha- 
ving obtained  the  knowledge  of  a  more  exalted  happi- 
ness, enjoys  the  accommodations  of  this  life  with  an 
hidifference  becoming  his  hopes  of  a  better,  and  with  an 
attachment  that  is  consistent  with  his  resignation  to  the 


310  THE  HIDDEN  I.IFC  OF  A  CHRISTIAIV. 

will  of  God  when  they  arc  rcinoYcd  from  him,  hy  any 
calamitous  dispensation  of  his  providence.  All  its  sinful 
pleasures,  he  renounces  as  inconsistent  >vith  his  peace  and 
the  hopes  of  the  favor  and  friendship  of  his  God ;  its  inno- 
cent and  lawful  pleasures  he  endeavours  to  use  with 
caution  and  discretion,  and  its  calamities  he  does  not 
anxiously  dread,  hut  rather  endeavours  to  consider  them 
as  the  wise  and  salutary  expedients  of  his  heavenly  fa- 
ther, to  prove  and  strengthen  his  graces,  to  mortify  his 
remaining  corruptions,  and  to  quicken  his  aspirations, 
and  endeavour  after  a  solid  and  suhstantial  happiness, 
large  as  his  wishes  and  lasting  as  his  immortal  spirit. 
Thus  is  he  crucified  to  the  w  orld,  and  the  world  to  him, 
as  all  those  irregular  appetites,  which  are  generally  de- 
nominated worldly  affections,  arc  in  some  good  degree 
mortified  in  him.  Thus  is  the  christian  dead  to  sin,  and 
dead  to  the  world  ;  and  w^e  may  add,  that  he  endeavours 
to  live  daily  in  the  near  views  of  death,  that  he  may  he 
always  in  readiness  for  his  great  change. 

3.  But  notwitlistanding  thie,  the  christian  is  said  to  he 
alive  ;  alive  unto  God  and  divine  things^  and  in  daily 
expectation  of  eternal  life. 

Being  quickened  hy  a  principle  of  divine  life,  wrought 
in  his  soul  hy  the  regenerating  iniluenees  of  the  spirit 
of  grace,  he  is  alive  unto  God,  and  unto  righteous- 
ness; endeavouring  to  maintain  lively  affections  to- 
wards God  and  Christ.  Tenderness  of  conscience  in 
matters  of  sin  and  duty,  and  a  ready  disposition  to 
comply  with  his  eternal  obligations  to  piety  and  de- 
votion, to  charity  and  justice,  to  temperance  and  so- 


THE  HIDDEN  XIFE  OF  A  CHHI6TIAX.  341 

bricty,  to  humility  and  seif-denial.  He  has  a  lively  re- 
lish for  those  exercises  of  religion,  which  are  insipid 
and  disgustful  to  the  men  of  this  w^rld^  and  being  enligh- 
tened by  the  spirit  of  wisdom,  he  enjoys  a  sacred  and 
unalterable  pleasure,  in  contemplating  the  marvellous 
discoveries  of  divine  love,  which  are  made  in  the  won- 
ders of  creation,  providence,  and  redemption.  The  ex- 
ercises of  devotion  are  his  most  agreeable  entertain- 
ments, and  the  care  of  his  soul  and  his  eternal  interest 
his  principal  employment.  ^Vliile  others  are  addressing 
themselves  mth  eager  unsatisfied  desires  to  the  objects 
of  time  and  sense  and  enquiring  with  a  restless  solicitude, 
"  who  will  shcAV  us  any  good  V  The  language  of  the 
christian's  heart  is,  "  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  me."  Let  unthinking  mortals  dresg 
up  to  themselves  an  imaginary  happiness,  which  is  ever 
flying  before  them,  or  which,  if  enjoyed,  leaves  them  as 
xmsatisfied  as  before;  I  envy  them  not  their  labour  nor 
their  pleasure  ,•  I  have  not  thus  learned  the  Lord ;  I  am 
pursuing  an  happiness,  which  both  reason  and  scripture 
assure  me,  will  answer  my  most  enlarged  expectations, 
which  will  continue  to  afford  unutterable  delight  when 
this  world,  with  all  its  delusive  scenes,  is  no  more. — > 
Thus  is  the  christian,  though  dead  to  sin  and  the  world, 
alive  unto  God  and  divine  things,  and  carried  forward 
in  the  spiritual  life,  by  the  animating  prospect  of  a  crown 
of  righteousness  and  life. 

.s.  The  life  of  the  Christian  is  said  to  be  hidden  and  con- 
cealed from  the  riew  of  mankind. 

Although  it  is  the  unquestionable  duty  of  the  chris- 
tian,  *^  to  let  his  light  so  shine  before  others,  that  they 


3i2  TUB  HIDDEN  IrlFE  dV  A  CHKISTIAN. 

seeing  his  good  works,"  may  be  induced  from  the  ami- 
able example  to  glorify  our  heavenly  father ;  yet  so 
blinded  is  the  world,  so  inattentive  to  that  which  consti- 
tutes the  real  dignity  of  human  nature  and  the  crown- 
ing excellency  of  the  christian  character ;  that  it  often 
happens,  that  those  who  are  in  rcalRy,  the  excellent 
ones  of  the  earth,  are  passed  over  unnoticed  and  disre- 
garded by  a  blind  mis-judging  world,  like  an  unpolished 
diamond,  whose  intrinsic  value  is  unknown  to  a  careless 
or  ignorant  observer.  They,  who  are  precious  in  the 
sight  of  God,  ihQ  infallible  judge  of  moral  excellence, 
have  been  frequently  esteemed  as  the  vilest  of  men, 
treated  as  the  oii-seoivrings  of  human  nature,  and  perse- 
cuted with  an  unchristian  rage,  for  those  very  things 
Avhieh  should  have  secured  to  them  the  approbation  and 
esteem  of  every  rational  creature.  So  tliat  it  does  not 
appear  to  the  world  in  general,  what  the  true  cliristian 
is  now,  any  more  than  to  himself,  what  he  shall  be, 
when  Jesus  Christ,  his  life,  shall  come  in  his  glory. — 
This  may,  in  some  measure,  arise  from  the  nature  of 
those  christian  graces,  that  constitute  the  most  substan- 
tial and  valuable  parts  of  their  character  ;  such  as  faith 
and  love,  humility  and  meekness,  patience  and  resigna- 
tion, moderation  and  self-denial,  which  generally  de- 
light in  solitude,  are  not  calculated  to  attract  the  notice 
of  the  world  or  the  applauses  of  popularity,  and  which 
iiave  but  little  in  them  to  excite  the  admiration  and 
gaze  of  a  mis-judging  multitude.  Add  to  this,  that  the 
humble  christian,  conscions  of  his  own  failures,  and 
pressed  down  mider  a  mortifying  sense  of  his  own  infir- 
mities and  corruptions,  cannot  be  very  solicitous  about 
appearing  eminently  good  in  the  eyes  of  others.     He  is 


THE  HIDDEN  ilFE  Or  A  GHRISTIAN.  343 

more  coneernedubout  that  honor  tliat  cometh  from  God, 
than  that  which  cometh  from  man.  His  principal  study 
is  integrity  of  heart  and  life,  that  he  may  secure  the  ap- 
probation of  his  heavenly  father,  who  seeth  in  secret*— 
While  hypocrites  make  clean  the  outside  of  the  cup  and 
platter,  and  are  extremely  solicitous  to  appear  well  in  the 
eyes  of  the  world  ;  his  principal  attention  is  employed  ia 
the  cultivation  of  the  internal  temper  of  his  mind,  ^^  hich 
is  open  to  the  inspection  of  the  heart-searching  God  alone ; 
and  this  is  one  reason,  why  the  christian's  spiritual  life 
is  so  often  hidden  from  men,  and  the  internal  beauties 
of  his  mind  are  passed  over  and  disregarded  by  an  UHr 
distinguishing  multitude.     Besides,  the  envy  and  preju- 
dice, and  ill-will  of  others,  will  dispose  them  to  rob  him 
of  his  just  share  of  commendation,  to  call  his  brightest 
virtues  by  an  injurious  name,  and  to  aggravate  his  real 
miscarriages  and  blemishes  to  an  unchristian  height ; 
lest  the  lustre  of  his  graces  shouW  too  far  eclipse  their 
own,  or  that  they  may  find  a  Avr etched  apology  for  their 
own  vices,  in  the  imhappy  falls  and  miscarriages  of  the 
christian.     The  w  orld  is  always  ready  to  take  more  no- 
tice of  the  faults  of  a  good  man  than  of  his  virtues  ;  and 
both  may  be  sometimes  so  much  blended  together,  as  to 
make  it  extremely  difficult  to  ascertain  his  true  charac- 
ter, which  will  contribute  not  a  little  to  the  obscurity  of  it. 
Add  to  all  this,  that  virtue  and  goodness  often  lose  their 
honor  in  this  world,  by  being  buried  in  the  obseiu'ity  of 
the  christian's  condition  in  the  world;  at  tho  same  time 
that  the  distresses  of  his  poverty  and  the  straitjiess  of 
his  cireur.isiances,  render  him  incapable   of  exercising 
many  grdies,  which  would  signal-y  distinguish  his  real 
character,  was  ho  not  deprived  of  an  opportunity  of  ^lis- 


344j  the  MlODEN  LltE  OF  A  tUBISTlAN. 

playing  them  before  the  world.  These  things  being  con- 
sidered, it  should  not  seem  strange,  that  some  of  the 
best  of  men,  who  may  be  eminent  for  all  the  branches  of 
the  christian  temper,  and  maintain  the  divine  life  with  a 
comfortable  vigour  in  their  souls,  may,  notwithstanding, 
be  so  much  hidden  from  the  world  as  to  pass  unnoticed, 
and  it  may  be,  hated  and  despised. 

But  the  christian's  life  is  not  only  hidden  from  the 
world,  with  respect  to  that  part  which  he  passes  in  this 
state  of  trial ;  but  the  future  part  of  it  is  also  concealed 
both  from  them  and  himself  also.  It  doth  not  yet  ap- 
pear what  he  shall  be,  when  the  time  of  his  complete 
redemption  shall  come.  ^*  Eye  has  not  seen  nor  ear 
heard,  nor  has  it  entered  into  the  heart  of  man  to  con- 
ceive," the  grandeur  and  glory,  the  happiness  or  dura- 
tion of  his  eternal  life.  An  impenetrable  veil  covers 
the  glories  of  the  invisible  world,  through  which  no 
mortal  eye  can  penetrate.  While  we  are  imprisoned  in 
flesh  and  converse  only  with  embodied  spirits,  we  are 
unable  to  form  the  least  adequate  conception  how  wc 
shall  live  in  an  unembodied  state,  nor  Avhat  satisfactions 
we  shall  enjoy  in  conversing  with  pure  immaterial  spi- 
rits. And  hence  that  eternal  life,  which  the  christian 
is  heir  to,  is,  also  a  hidden  life. 

i.   The  Christian's  life  is  hid  with  Christ,  in  God. 

When  he  had  accomplished  the  arduous  work  of  our 
redemption,  he  went  "  to  his  father  and  our  father,  to 
his  God  and  our  God."  There  he  is  hidden  from  mor- 
tal vicwj  and  with  him  the  first  springs  and  principle? 


THI2  HIDDEN  ilFE  OF  A  CHRISTIAN.  S4r5 

<»f  the  christian's  spiritual  life,  ^vhich  flow  from  Lira  as 
their  sacred  source.  Although  the  eifects  of  Lis  glo- 
rious grace  may  be  in  some  measure  discerned  both  by 
the  believer  and  by  otliers  ;  yet  the  first  principle  of  it 
is  hidden  with  Christ,  with  whom  is  the  residue  of  the 
spirit,  whereby  he  can  quicken  the  wretch  that  has  been 
long  dead  in  trespasses  and  sins,  and  raise  him  to  new- 
ness of  life.  And  he  is  not  only  the  author,  but  also  the 
finisher  of  our  faith.  He  not  only  implants  a  saving 
faith  in  the  soul,  whereby  it  is  brought  to  lay  hold 
on  him  as  the  Lord  his  righteousness  for  justifica- 
tion in  the  sight  of  God,  but  he  also,  by  tlie  con^ 
tinned  aids  and  influences  of  his  holy  spirit,  maintains 
and  cherishes  the  sacred  principle,  and  carries  it  on 
from  one  degree  of  strength  unto  another,  until  it  final- 
ly terminates  in  the  vision  of  God.  Did  not  he,  that 
begins  a  good  work  of  grace  in  the  soul,  carry  it  on  to 
perfection,  through  all  the  different  stages  of  our  sanc- 
tification,  or  did  he  suffer  the  operations  of  his  quick- 
ening spirit  to  be  interrupted  ;  the  christian's  spiritual  life 
and  vigor  would  as  certainly  decay>  as  the  rivers  would 
be  exhausted,  when  the  streams  from  whence  they  flow> 
are  cut  off.  And  as  it  is  by  these  hidden  springs  of 
grace,  that  the  spiritual  life  is  maintained  and  supported, 
it  is  properly  said  to  be  hidden  with  Christ.  And  it  is 
said  to  be  hidden  with  Christ,  in  God ;  on  account  of 
that  spiritual  union  and  communion  which  subsists  be- 
tween God  and  the  believer,  "  He  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  him."*  We  live  in  God, 
when  those  holv  and  devout  affections,    which  are  im- 


*K  John,  IV.  16. 

X2 


546  THE  Hlt>DEN  XirE  or  A  CHRISTIAN. 

planted  by  the  spirit  of  grace,  are  directed  to  liim  as 
the  object  of  all  our  hopes  and  our  happiness  when  wo 
find  the  greatest  satisfaction,  in  contemplating  the  glo- 
rious discoveries  he  has  made  of  his  perfections  through 
a  Redeemer,  and  enjoy  the  reviving  smiles  of  his  coun- 
tenance and  the  copious  supplies  of  his  grace,  to  srength- 
en  us  for  the  duties  and  trials  of  the  spiritual  life,  and 
for  tlie  enjoyment  of  himself  in  glory. 

And  as  our  spiritual  life  is  hidden  with  Christ  as  the 
author  and  preserver  of  it,  by  the  continued  influences 
of  his  grace  ;  so  is  the  perfection  of  it  in  glory  hidden 
with  him  as  the  purchaser  and  preparer  of  it.  He  paid 
down  his  life  as  a  ransom  for  us,  and  humbled  himself 
unto  death  that  he  might  obtain  a  right  as  our  Redeemer 
to  bestow  eternal  life  upon  his  children  ;  and  «  he  has 
gone  before  us  to  prepare  a  place  for  us,  that  where  he 
is,  we  may  also  be"  to  behold  liis  glory.  Hence  he  says 
*<  my  sheep  are  mine,  and  I  give  unto  them  eternal  life  ;'' 
so  that  when  Christ,  who  is  our  life  shall  appear  to  be 
gloriiied  in  his  saints  and  to  be  admired  in  all  them  that 
believe,  they  shall  also  appear  with  him  in  glory.  His 
presence  in  the  ordinances  of  his  church  is  the  support 
of  his  children  during  their  minority  on  earth,  and  all 
the  communications  of  his  grace  have  no  other  tendency 
01*  design,  than  to  prepare  them  for  an  introduction  into 
that  glorious  kingdom,  where  he  will  bestow  upon  them 
the  crowns  of  righteousness  and  life,  wliich  he  hns  hiU\ 
up  for  them. 

And  as  our  future  happiness  shall  consist  in  the  hn 
mediate,  eternal?  and  uninterrupted  enjoyment  of  Cod, 


THE  HIDDEN  LITE  OF  A  CHRISTIAN.  Si7 

**  whose  favor  is  life,  and  whose  loving  kindness  ishet- 
ter  than  life ;"  our  eternal  life  is  said  to  he  hid  with 
Christ  in  God.  *<  In  his  presence  is  fulness  of  joy,  and 
at  his  right  hand  are  pleasures  for  evermore."  The  full 
fruition  of  the  ever-hlessed  God,  is  the  sum  and  sub- 
stance, the  perfection  of  a  creature's  happiness.  To  be- 
hold the  unrivalled  glories  of  our  exalted  Redeemer,  to 
be  admitted  to  the  open  vision  of  God,  to  enjoy  the  un- 
interrupted smiles  of  his  countenance,  and  to  feel  our- 
selves inconceivably  happy  in  the  incessant  manifesta- 
tions of  his  eternal  love;  this,  this  is  life  indeed!  TYiU 
is  the  christian's  life  that  is  hidden  with  Christ  in  God. 

APPLICATION. 

1,  Hence  we  see,  wherein  the  essence  of  true  religion  con- 
sists. 

As  the  design  of  all  true  religion  is  to  prepare  us 
for  the  final  enjoyment  of  God  in  heaven,  by  making  us 
holy  in  heart  and  life  ;  that  man's  religion,  which  con- 
sists in  external  forms  and  ceremonies,  in  an  idle  parade 
of  words  and  shew,  without  correcting  his  heart  and 
mending  his  life,  is  beyond  all  peradventure  vaia  and 
worse  than  vain.  There  never  was,  nor  ever  will  be  any 
other  measure  of  the  happiness  of  a  rational  creature, 
than  its  conformity  to  the  moral  image  of  God.  If  our 
happiness  consists  in  living  with  a  God  of  unspotted  pu- 
rity, and  with  angels,  that  shine  in  the  beauties  of  holi- 
ness, and  **  the  spirits  of  just  men  made  perfect :"  how 
is  it  possible  in  the  nature  of  things,  that  we  could  enjoy 
any  satisfaction  even  in  heaven,  without  a  disposition 
wrought  in  us  by  the  spirit  of  God,  and  attempered  by 


348  THE  HIDDEN  LIFE  Or  A  CHJUSTIAJT. 

the  sac  red  operations  of  his  grace,  for  the  hiisiiiess  and 
the  employments  of  the  celestial  inhabitants  ?  **  Ex- 
cept  a  man  be  born  again,  he  cannot  see  the  kingdom 
of  God,-'  and  "  >yitliout  holiness  no  man  shall  see  the 
Lord.''  But  in  order  to  this,  vfc  must  he  dead  unto  sin, 
before  wg  can  be  alive  unto  God,  or  entertain  any  rati- 
onal hopes  of  living  with  him.  The  power  of  sin  must 
he  mortiried  in  the  soul,  for  while  we  are  the  servants 
of  sin,  it  is  in  vain  for  us  to  pretend,  that  we  are  the 
servants  of  God  ;  for  nothing  renders  us  more  unlike  to 
him,  who  is  essential  purity ;  nothing  can  make  it  more 
impossible  for  us  to  love  him,  who  is  unspotted  holiness, 
or  to  delight  ourselves  in  the  contemplation  of  his  ado- 
rable perfections.  So  certain  is  it,  that  we  must  be  dead 
to  sin  and  to  worldly  affections,  which  are  enemies  to 
God,  before  we  can  have  any  rational  hope,  that  our  life 
is  hidden  with  Christ  in  God.  We  appeal  to  every  per- 
son's own  conscience,  to  the  unalterable  reason  of  things^ 
and  to  the  infallible  testimony  of  God,  whether  it  be  pos- 
sible for  an  unholy  soul,  to  enjoy  the  smiles  of  an  holy 
God,  "  who  cannot  look  upon  sin,  but  with  the  utmost 
abhorrence."  And  sliall  we,  my  friends,  harbour  that 
in  our  bosoms,  or  practise  it  in  our  lives,  which  will 
inevitably  banish  us  from  the  presence  of  God  mul 
Christ  and  from  ail  the  joys  of  eternity  ?  Shall  we  not 
rather  guar4  against  it  with  the  most  constant  and  dili- 
gent attention  ;  Hy  from  every  appearance  of  evil,  and 
cultivate  that  universal  holiness  of  heart  and  life,  which 
will  prepare  us  for  heaven  and  bring  us  to  God,  the 
judge  of  all ;  to  Jesus  the  mediator  of  the  new  covenant ; 
to  an  innumerable  company  of  angels,  and  to  the  spirits 
pf  just  men  made  perfect? 


THE  HlDDEiV  IIFE  OF  A  CHRISTIAN.  349 

-2,  From  this  discourse  ive  see  our  oMigaiions  io  Jesuft 

Christ. 

He  died  to  purchase  our  deliverance  from  eternal 
death,  and  "bore  our  sins  in  liis  o>vn  body,  that  we  be- 
ing dead  unto  sin,  might  live  unto  righteousness."  Our 
spiritual  and  eternal  life  is  hidden  with  him,  being  the 
purchase  of  his  precious  blood  and  the  operation  of  his 
efficacious  grace.  So  that  in  every  view,  he  is  the  great 
author  of  our  salvation,  and  the  adorable  object  of  our 
highest  praises.  Shall  we  not  then  call  upon  our  souls, 
with  ail  the  powers  of  our  nature  to  magnify  the  Lord 
our  Saviour,  and  ascribe  "  blessing  and  honor,  and  glory 
and  power  unto  him  that  sitteth  upon  the  throne,  and 
to  the  Lamb  forever  ?" 

3.  But  have  tee,  my  friends,  any  rational  grounds  to 
conclude f  that  tve  are  dead  unto  sin,  and  alive  unto 
God"^ 

Do  we  indeed  hate  sin  under  all  its  appearances,  even 
when  it  promises  pleasure  or  honor  or  worldly  advanta- 
ges :  And  do  we  love  the  Lord  supremely  with  that  pre- 
dominant fervor,  which  he  demands  ?  Do  the  strongest 
desires  of  our  souls  tend  to  him  as  the  centre  of  all  ex- 
cellence, and  the  fountain  of  all  our  hopes  ?  Does  our 
love  to  God,  our  faith  in  Christ,  and  our  hopes  of  eter- 
nal life,  make  us  die  daily  unto  sin  and  to  the  world  ? 
Do  they  quicken,  guard  and  elevate  our  souls,  animate 
our  duties,  warm  our  devotions  and  raise  us  above  the 
world  and  its  transitory  enjoyments  ?  Do  w€  feel  our 
principal  delight  in  the  service  of  God,  in  conversing 


350  THE  HIDDEN  ilFE  OT  A  CHRISTIAS. 

with  him  by  prayer  and  meditation  and  praise,  and  in 
the  performance  of  those  duties,  which  have  a  tendency 
to  reform  our  hearts  and  refine  our  souls  to  a  godlike 
lustre  ?  If  this  is  our  character,  we  have  all  the  evi- 
dence we  can  desire,  that  our  life  is  hidden  with  Christ 
in  God,  that  tlie  spiritual  life  is  begun  in  the  soul  by  the 
influences  of  his  grace,  and  that  he  that  has  began  this 
good  work  will  carry  it  on  to  pei^fection.  And  let  us 
therefore,  go  on  in  our  way,  rejoicing  in  God  our  Sa- 
viour, and  growing  in  grace,  while  we  are  looking  by  an 
eye  of  faith  to  our  exalted  Redeemer,  for  the  continual 
supplies  of  his  grace,  and  the  aids  of  his  spirit,  to 
strengthen  us  for  every  good  work  and  to  perfect  holi- 
ness in  his  fear* 

But  have  not  some  of  us  reason  to  fear  that  this  is 
BOt  our  character ;  that  we  are  not  dead  unto  sin  and 
the  world,  and  alive  unto  God  ?  that  the  spiritual  life 
is  not  yet  begun  in  the  soul  ?  If  your  own  consciences, 
my  friends,  testify  against  any  of  you  this  day,  that  this 
is  indeed  your  melancholy  condition ;  be  entreated,  as 
you  regard  your  immortal  souls ;  as  you  prize  an  inter- 
est in  the  blessings  of  the  Redeemer's  purchase  ;  as  you 
value  the  favor  of  God,  which  is  life,  to  give  yourselves 
no  peace,  until  you  have  reason  to  hope  better  concern- 
ing your  spiritual  staie.  While  you  wait  upon  God  in 
the  ordinances  of  his  appointment,  plead  with  him  for 
the  renewing  and  sanctifying  influences  of  his  holy  spirit, 
to  mortify  your  in-dwelling  corruptions,  to  create  you 
anew  to  good  works  in  Christ  Jesus,  and  to  enable  you 
to  serve  him  in  newness  of  life.  Belay  not  a  matter  of 
such  importance.    It  is  your  life ;  it  is  your  happiness : 


THE  HIDDEN  ilFE  OE  A  CHRISTIAX.  o3i 

For  *^  except  a  man  be  born  again,  be  cannot  see  tte 
kingdom  of  God."  And  may  tbe  God  of  all  grace 
quicken  us  all  to  tbis  most  necessary  of  all  concerns, 
and  begin  and  carry  on  his  own  work  in  our  souls,  un- 
til we  be  finally  brought  to  tlie  uninterrupted  ^^njoy- 
mentof  himself  in  glory. 


SERMON  XVIIl. 

ENTERING  IN  AT  THE  STRAIGHT  GATE 


lUKE,  XIII,  23-24. 

Tlien  said  one  unto  him,  Lord,  are  there  feiv  that  Ic 
saved"^  Jind  he  said  unto  fliew,  strive  to  enter  in  at  the 
straight  gate,  for  manij,  I  say  unto  you,  will  seek  to 
enter  in,  and  shall  not  he  able. 

We  are  not  particularly  informed,  who  it  was,  that 
asked  this  curious  and  uninteresting  question,  of  out 
Lord  :  but  it  is  probable  from  the  decency  of  the  man- 
ner,  in  which  it  was  proposed*  that  he  was  one  of  our 
Lord's  professed  disciples.  But  whoeyer  he  Avas  or 
whatever  were  his  views  in  tlie  interrogation,  it  way 
certainly  a  matter  of  mere  curiosity,  and  of  no  real  ad- 
vantage to  the  enquirer.  Hence  our  Lord  waves  giving 
a  direct  answer  to  the  fruitless  enquiry,  and  thereby 
tacitly  reproves  his  presumption,  in  desiring  to  know 
the  hidden  things  of  God  with  which  he  had  no  concern* 
but  in  the  place  of  it  gives  him,  in  common  with  those 
that  were  present,  an  admonition,  which  was  of  infinitely 
more  advantage  to  them,  as  tending  to  their  own  par- 
ticular salvation.  "  Strive  to  enter  in  at  the  straight 
gate,  for  I  say  unto  you  that  many  shall  seek  to  enter 
in  and  shall  not  be  able."  As  if  he  had  said,  I  am  not 
come  to  answer  such  fruitless  enquiries,  as  these,  which 


ENTERING  IN  AT  THE  STRAIGHT  GATE.  353 

are  only  suggested  by  an  idle  curiosity,  and  which  when 
resolved,  would  have  no  influence  on  your  own  salvation, 
but  I  am  *^  come  to  seek  and  save  those  that  were  lost ;" 
therefore  I  exhort  you  to  ^*  strive  to  enter  in  at  the 
straight  gate."  For  I,  who  am  to  preside  at  the  judg- 
ment of  the  last  day,  assure  you  that  many  shall  seek, 
who  shall  not  be  able,  to  enter  "  many  shall  say  to  me. 
Lord,  Lord,  have  I  not  prophesied  in  thy  name  and  in 
thy  name  done  many  wonderful  works  and  even  cast 
out  devils  in  thy  name  ;  but  I  will  declare  to  them,  I 
know  you  not,  depart  from  me,  ye  workers  of  iniquity." 
But  however  it  may  fare  with  others,  with  whom  you 
have  no  concern,  my  admonition  is  to  you  to  "  strive  to 
enter  in  at  the  straight  gate.  Do  not  imagine  that  the  in- 
estimable privilege  of  entering  in  at  the  straight  gate, 
which  I  have  told  you  before,  leads  to  life  eternal,  is  to 
be  obtained  by  a  few  lazy  endeavours  or  inattentive 
wishes  ;  you  must  use  the  utmost  possible  endeavours, 
employ  the  most  vigorous  exertions  of  both  body  and 
mind,  and  even  against  the  most  virulent  opposition. 
If  you  expect  to  enter  into  life  eternal,  you  must  strive 
with  all  your  might  and  in  good  earnest,  for  through  many 
tribulations,  the  rigliteous  themselves  are  scarcely  saved, 
and  thus  you  must  all  enter  into  the  kingdom  of  Heaven ; 
"  for  it  suffereth  violence,  and  the  violent  take  it  by 
force." 

In  conformity  with  this,  the  christian  life  is  frequent- 
ly compared,  with  the  greatest  propriety  and  elegance, 
to  fighting,  running  and  wrestling,*  exercises  that  re- 
quire the  greatest  exertions  of  the  active  powers,  both 

of  body  and  mind.    The  metapher,  which  our  Saviour 

Y2 


3b'h  ENTBUIx^G  IN  AT  TUE  STllAlGHT  GATE. 

uses  in  our  text,  is  evidently  borrowed  from  the  Roman 
and  Grecian  games,  Avhere  none  made  any  considerable 
figure,  but  sucli  as  had  been  previously  inured  to  them 
hy  the  closest  application  and  the  severest  exercise. 
Consequently  our  Saviour's  idea,  of  striving  to  enter 
in  at  the  straight  gate,  must  imply  our  exerting  our- 
selves with  vigour,  and  our  using  our  constant  and 
earnest  endeavours,  to  obtain  the  salvation  of  our  souls 
and  an  admission  into  the  kingdom  of  heaven. 

Saints  and  sinners,  tlie  regenerate  and  unregenerate^ 
high  and  low,  rich  and  poor  are  all  equally  concerned  in 
this  admonition  of  our  Lord;  for  whether  they  are,  or 
are  not  in  a  state  of  grace,  and  have  experienced  the 
saving  operations  of  the  spirit  of  God,  by  Avhich  they 
are  made  new  creatures,  or  are  yet  in  the  "  gall  of  bit- 
terness and  bonds  of  iniquity,"  they  have  all  equally  im- 
mortal souls,  and  should  use  their  utmost  endeavours 
to  secure  their  salvation,  or  to  gain  their  admission 
into  the  straight  gate,  that  leads  to  life  eternaL 

Our  divine  Redeemer  never  gave  an  injunction,  which 
was  not  authorised  by  the  principles  of  infinite  wisdom, 
for  he  was  the  wisdom  of  the  father  ;  and  hence  he  has 
enforced  the  exhortation  in  the  icxty  by  the  most  cogent 
reasons.  "  Because  mauy  shall  seek  lo  enter  in  and  shall 
not  be  able."  Many  will  seek  it,  in  a  careless  and  indif- 
ferent manner,  as  if  it  was  a  matter  of  course,  that  tlu^ 
gates  of  heaven  should  be  expanded  for  their  reception, 
whenever  '*hv;y  shall  be  pleased  to  say,  "  Lord,  Lord, 
open  unto  us  ;"  many  will  seek  it  in  consequence  of 
their  OAvn  imaginary  righteousness,  without  any  depen 


EXTEHIXC  IX  AT  THE   STRAIGHT  GATE.  355 

dence  upon  the  righteousness  and  atonement  of  a  Re- 
deemer for  their  pardon  and  justification  :  many  will 
seek  it  on  principles  of  their  own  devising,  without 
regarding  those  that  are  fixed  hy  infinite  wisdom  and 
revealed  in  the  gospel ;  and  many  more  will  trifle  with 
the  calls  of  the  gospel,  and  put  off  their  repentance  and 
amendment  of  life,  until  their  day  of  grace  sliall  he 
over ;  until  they  are  called  to  their  final  reckoning, 
for  which  they  have  made  no  preparation. 

The  entrance  into  heaven  is  said  in  our  text  to  he 
through  a  straight,  gate,  douhtless  in  respect  to  the 
many  difficulties  and  ohstructions,  that  attend  the  Avork- 
ing  out  our  own  salvation,  or  finally  gaining  admission 
into  the  Paradise  of  God.  The  way  of  error  and  vice  is 
said  to  he  wide  and  the  gate  to  final  destruction  is 
broad  ;  because  it  is  easy  for  our  corrupted  natures  to 
lind  and  pursue  it :  but  the  ways  of  righteousness  and 
life  are  represented  as  straight  and  narrow,  on  account 
of  the  many  difficulties  we  must  encounter,  the  enemies 
we  must  subdue,  and  the  hardships  we  must  sustain  in 
the  heavenly  road.  By  the  metaphorical  expressions 
of  a  gate  and  a  way?  our  Lord  considers  the  happiness 
of  heaven  under  the  notion  of  a  glorious  mansion,  to 
which  there  is  a  certain  narrow  way  that  leads  through 
a  straight  gate,  intimating  thereby  the  difficulties  and 
struggles  of  the  spiritual  life,  occasioned  by  our  cor- 
ruptions '.  As  he  says  on  another  occasion,  <*  In  my 
father's  house  are  many  mansions,  and  I  go  before 
you  to  prepare  a  place  for  you."  And  the  apostle  John, 
using  the  same  metaphor,  says  blessed  are  they  that  do 
his  commandments,  that  they  may  have  a  right'  to  the 


356  ENTERING  IN   AT  TH£  STRAIGHT  GATE. 

tree  of  life,  and  may  enter  in  through  the  gates  into  (he 
city. 

In  the  farther  prosecution  of  this  suhject  I  shall  en- 
deavour to  shew  through  divine  assistance, 

I.  What  is  implied  in  striving  to  enter  in  at  the  straight 

gate. 

II.  The  dreadful  consequences  of  not  striving. 

HI.  The  happy  consequences  of  striving  effectually. 

IV.  What  connection  there  is  hetween  an  unconverted 
sinner's  striving,  and  his  ohtaining  eternal  life. 

V.  Why  many,  that  seek  to  enter  in,  shall  not  he  ahle. 

I  shall  not  detain  you  with  the  discussion  of  all  these 
points,  at  the  present  time,  but  only  request  your  at- 
tention to  them,  as  they  occur  and  God  gives  us  an  op- 
portunity. 

I.  What  is  implied  in  striving  to  enter  in  at  the 
straight  gate. 

1.  Striving  signifies  that  some  vigorous  effort  is  to  be 
used  for  some  important  purpose.  There  is  no  need 
of  a  vigorous  effort,  where  there  is  no  labor  to  be  sus- 
tained, no  opposition  to  he  overcome.  No  man  strives, 
in  any  propriety  of  language,  to  do  any  thing,  that  is 
easily  within  the  reach  of  his  abilities.  No  man  strives 
to  lift  a  straw.    The  very  idea  of  striving  pre-supposes 


ENTERING  IN  AT  THE  STRAIGHT  GATE.  S57 

some  difficulty  and  opposition  in  the  execution.  This 
is  the  case  with  the  Christian.  There  are  great  aud 
numerous  difficulties  lying  in  his  way,  and  many  tri- 
bulations, through  which  he  must  enter  into  the  king- 
dom of  heaven.  *'  Principalities  and  powers,  and  spi- 
ritual wickednesses  in  high  places  ;"  the  devil,  the  world 
and  the  flesh,  are  not  to  he  overcome  by  a  few  lazy  en- 
deavours, and  a  few  cold  ineffectual  wishes.  It  will 
cost  the  christian  many  a  struggle,  and  many  a  groan 
before  he  be  proclaimed  a  conqueror  at  last,  and  crown- 
ed with  a  croAvn  of  glory 

2.  Striving  to  enter  in  at  the  straight  gate  implies 
farther,  that  a  man  believes,  that  although  it  may  be 
attended  with  labor  and  difficulties,  yet  still  it  is  a  mat- 
ter of  so  much  consequence  in  itself  and  of  so  much 
consequence  to  him,  that  it  is  worth  all  the  labor  that 
it  may  cost  him.  As  no  man  will  knowingly  ^'  spend 
his  money  for  that,  which  is  not  bread,  nor  his  labor 
for  that,  which  profiteth  not,"  he  cannot  be  persuaded 
by  all  the  arguments  in  the  world,  to  "  strive  to  enter 
in  at  the  straight  gate,"  as  long  as  he  believes  that  the 
gospel  is  but  a  ''  cunningly  devised  fable,"  that  there  ife 
no  salvation  proposed  in  it,  that  is  worthy  of  his  accep- 
tance, or  that  he  can  do  very  well  without  it.  If  he  can 
be  induced  to  strive  to  enter  into  the  straight  gate,  he 
must  be  previously  awakened  to  some  sense  of  his  sin, 
guilt  and  misery,  and  of  the  necessity  he  is  under  of  se- 
curing the  salvation  of  his  immortal  spirit,  by  comply- 
ing with  the  prescriptions  of  the  gospel.  The  gospel  is 
a  remedial  institution,  and  considers  the  human  race, 
not  as  righteous,  but  as  sinners,  apostate,  degenerate 


355  ENTERING  IN  AT  THE  STRAIGHT  GATIE* 

and  guilty  creatures,  justly  obnoxious  to  the  wrath  of 
God.  It  is  in  this  view  that  mankind  are  considered  in 
the  gospel,  as  involved  in  a  state  of  sin,  condemnation 
and  ruin.  And  no  person  can  be  supposed  to  use  his 
endeavours  to  obtain  deliverance  from  this  state,  or  to 
have  a  part  in  that  salvation  which  the  gospel  reveals, 
while  he  remains  in  a  state  of  carnal  security,  or  has  no 
sense  of  his  misery,  as  lying  under  guilt,  condemnation 
and  alienation  from  God.  The  doing  of  any  thing  at  all, 
although  it  cannot  be  properly  denominated  striving, 
with  a  view  to  obtain  a  deliverance  from  wrath  and  the 
dreadful  consequences  of  sin,  must  necessarily  imply, 
that  the  person,  who  does  so,  believes  himself  to  be  a 
sinner,  and  as  such  justly  exposed  to  tie  indignation  of 
heaven,  and  that  no  labor  and  pains,  which  he  can  be- 
stow, will  be  too  much  for  the  aecoinplishment  of  so 
desirable  an  object. 

3.  Striving  also  implies,  that  a  person  earnestly  de- 
sires an  interest  in  the  salvation  revealed  in  the  gospel 
by  Jesus  Christ.  Desires  always  go  before  endeavours, 
both  in  temporal  and  religious  matters.  A  man's  stri- 
ving, or  using  his  endeavours,  to  obtain  riches,  pleasures 
or  preferment,  supposes  his  heart  to  be  set  upon  the«e 
things  ;  for  otherwise  he  would  give  himself  but  little 
trouble  about  them.  And  this  is  evidently  true  of  all 
our  endeavours  in  religion,  or  our  striving  to  enter  in 
at  the  straight  gate  into  life  eternal.  All  efforts  of  this 
kind  evidently  suppose  that  we  sincerely  desire  to  ob- 
tain salvation ;  nor  will  any  man  strive  as  he  ought  to 
do,  unless  his  desires  are  strong  and  vigorous,  in  some 
proportion  to  the  apprehended  importance  of  the  end 


ENTERIMG  IN  AT  THE  STRAIGHT  GATE.  359 

proposed ;  nay,  unless  he  believes  that  the  salvation  of 
Ms  soul  is  of  more  consequence  to  him  than  the  posses- 
sion of  the  whole  world.  For  he  that  postpones  the 
salvation  of  his  soul  to  the  acquisition  of  any  thing  that 
this  world  can  bestow,  cannot  be  said,  with  any  pro- 
priety of  language,  to  strive  to  enter  in  at  tlie  straight 
gate. 

4.  This  striving  implies  the  Use  of  proper  means  and 
care  and  diligence,  to  be  rightly  informed  concerning 
the  way  of  salvation  and  to  guard  against  fatal  errors  in 
this  respect.     For  certainly  we  cannot  be  said  to  strive 
to  enter  in  at  the  straight  gate,  into  life  eternal,  if  wc 
are  unsolicitous  to  enquire,  where  or  what  is  that  nar- 
row way  that  leads  to  the  kingdom  of  heaven.     There 
is  but  one  way  of  salvation,  and  that  is  what  Christ, 
and  his  apostles  have  taught  mankind.      He  says,  that 
he  was  "  the  way,  the  truth  and  the  life,  and  no  man 
comes  to  the  father  but  by  him."      His  apostles  taught 
the  same  doctrine,  of  whom  it  was  said,  "  these  men  are 
the  servants  of  the  most  high  God,  who  shew  us  the  way 
of  salvation."     They  pointed  out  the  same  road  and 
taught  the  same  doctrines,  which  tliey  had  learned  from 
him,  and  therefore  assure  us,  that  "  there  is  one  faith, 
one  baptism,  one  Lord,  and  one  God  and  Father  of  us 
all."     There  is  therefore,   as  certainly  but  one  true 
faith,  or  one  true  gospel,  in  the  faith  of  which  we  are 
to  be  saved,  as  there  is  but  one  God,  and  one  Redeemer, 
But  this  way  of  salvation  may  be  mistaken  by  those 
who  are  careless  and  negligent  about  it.     And  if  there 
are  some  things  in  the  scriptures  "  hard  to  be  under- 
stood, which  the  unlearned  and  unstable  wrest  to  their 


360  ENTERING  IN  AT  THK  STRAIGHT  GATE. 

own  destruction,"  as  they  do  other  scriptures,  and  if 
there  are  some,  "  who  receive  not  the  love  of  the  truth, 
that  they  might  he  saved;  and  that  therefore  God 
shall  send  them  strong  delusions,  that  they  sliould  be- 
lieve a  lye,  tliat  they  all  might  he  damned,  wlio  believed 
not  the  truth,"  as  the  apostles  of  our  Lord  inform  us ; 
nothing  can  be  more  certain,  than  that  there  is  a  possi- 
bility of  mistaking  this  only  way  of  salvation  which  our 
Lord  has  pointed  out,  through  ignorance,  inattention, 
prejudice  or  the  turbulence  and  hurry  of  unruly  pas- 
sions. And  if  there  is  this  possibility  of  mistaking  the 
way  of  life,  there  arises  a  necessity  of  care  and  dili- 
gence to  make  ourselves  acquainted  with  the  funda- 
mental doctrines  of  the  gospel,  and  to  guard  against 
dangerous  and  fatal  errors  in  this  respect.  Nor  can 
any  man  be  supposed  heartily  to  desire  and  earnestly  to 
strive  to  enter  in  at  the  straight  gate,  unless  he  be  sor 
licitous  to  find  it. 

5.  This  striving  supposes  and  implies  in  it  earnest 
prayer  to  God  for  the  sacred  illumination  of  his  spirit ; 
for  his  guidance  and  direction  in  the  way  of  life ;  for 
the  pardon  of  sin  and  assistance  in  duty;  for  a  new 
heart  and  a  right  spirit ;  that  he  would  purge  our  con- 
sciences from  dead  works ;  create  us  anew  to  good  works 
in  Christ  Jesus,  and  enable  us  to  serve  him  in  newness 
of  life.  Prayer  is  one  of  the  most  important  means  of 
striving  to  enter  in  at  the  straight  gate  ;  and  the  ne- 
cessities of  such  feeble  and  helpless  creatures  would 
naturally  point  out  this  method  of  deriving  assistance 
from  a  source  that  is  inexhaustible,  always  at  hand,, 
ready  to  be  opened  for  our  relief,  and  can  never  fail  in 


EXTJEEIKG  IN  AT  TfIS  STSAIGHT  GATE.  561 

our  extremities.  And  there  are  so  many  exhortations 
and  encouragements  to  us  lor  tlie  constant  exercise  of 
this  duty,  in  the  same  oracles,  and  so  universally  known, 
that  it  seems  unnecessary  to  dii^ect  your  attention  to 
any  particular  one,  on  the  present  occasion.  So  that  if 
any  person  restrains  prayer  hefore  God,  and  ahoundiiig 
in  his  own  wisdom,  knowledge  and  strength ;  imagines 
that  he  can,  without  divine  assistance,  work  out  his  own 
salvation ;  find  the  w  ay  to  eternal  life  ;  guard  against 
fatal  errors ;  overcome  the  opposition  and  enemies,  that 
stand  in  his  w  ay,  and  enter  into  the  straight  gate,  in 
his  own  strength,  he  Avill  find  himself  raiserahly  mista- 
ken, and  have  reason  to  fear,  least  for  his  presumption 
he  may  he  given  up  to  strong  delusions  to  helieve  a  lye, 
and  finally  be  excluded  from  the  gates  of  the  city  of  the 
new  Jerusalem. 

6.  Striving  to  enter  into  the  straight  gate,  implies  a 
resolute  struggle  against  sin  and  temptation,  and  watch- 
fulness against  the  corruptions  of  our  hearts,  and  a 
constant  endeavour  to  avoid  and  forsake  all  those  vicious 
practices,  which  God  has  forbidden  in  his  word,  and 
which  bring  down  the  w  rath  of  heaven  on  the  children 
of  disobedience.  For  certainly  that  man  cannot  be 
said  to  strive  to  enter  in  at  the  straight  gate,  who  does 
not  endeavour  to  avoid  those  vices,  against  which  the 
wrath  of  God  is  revealed  from  heaven,  and  which,  if 
persisted  in,  would  disqualify  him  for  the  joys  of  eter- 
nity. To  live  in  the  practice  of  any  sin  is  so  far  from 
striving  to  enter  into  the  straight  gate,  that  it  only 
qualifies  for  herding  with  those  apostate  spirits,  who 

are  for  ever  exclnded  from  the  new  Jerusalem. 

Z2 


66^2  ENTERIJNG  IN  AT  THE  STRAIGHT  GATE* 

7.  But  to  abstain  from  sin,  is  not  of  itself,  sufficient 
to  entitle  us  to  an  introduction  into  lieaTcn.  \Vc  Diust 
also  conform  to  God's  will,  and  perform  wliatsoever  he 
lias  commanded  us.  And  unless  wc  are  careful  in  this 
respect,  wc  cannot  be  said  with  any  propriety  to  be 
striving  to  enter  into  the  straight  gate.  '<  Not  every 
one  tliat  saith  unto  me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he  that  doetli  the  will  of  my 
father,  who  is  in  heaven,"  said  our  Saviour,  who  came 
from  the  bosom  of  the  fatlier,  and  hath  revealed  him 
unto  us.  And  this  will  be  found  at  last  to  be  the  funda- 
mental law  of  his  kingdom.  One  would  think,  that  it 
was  hardly  possible  for  any  person  to  deceive  himself 
so  much,  as  to  imagine  that  he  is  really  striving  to  enter 
into  the  straight  gate,  who  is  not  endeavouring  to  com- 
ply with  the  known  will  of  God. 

This  striving  plainly  implies  that  we  should  abstain 
from  every  thing  that  would  obstruct,  and  that  w© 
should  comply  with  every  thing  that  would  promote, 
our  eternal  salvation.  Yet  it  is  far  from  our  design  to 
insinuate,  that  by  all  our  obedience  we  could  merit  sal- 
vation, or  that  God  was  under  any  obligations,  in  point 
of  either  justice  or  equity  to  admit  us  into  heaven,  on 
account  of  any  thing  that  we  could  do  in  his  service  ; 
for  still  we  are  but  unprofitable  servants,  nay  worse 
than  unprofitable,  for  we  arc  guilty  creatures,  and  liable 
to  the  wrath  and  indignation  of  God,  and  if  ever  we  arc 
made  partakers  of  eternal  life,  it  must  be  acknowledged 
as  the  free  and  unmerited  gift  of  divine  grace,  through 
our  Lord  Jesus  Christ,  who  hath  redeemed  us  from 
the  curse  of  the  law,  and  has  introduced  that  righte 


ENTERING  IN  AT  THE  STRAIGHT  GATE.  363 

ousness,  ttirougli  which  alone  wc  can  he  justified  in  the 
sight  of  God.  A  dependence  therefore  on  him  as  the 
mediator  between  God  and  man  is  implied  in  the  very 
notion  of  our  striving  to  enter  in  at  the  straight  gate. 

8.  Lastly  this  striving  must  be  perpetual  and  perse- 
vering as  long  as  it  shall  please  God  to  continue  us  in 
this  state  of  trial.  For  if  any  persons  after  having  by 
thus  striving  escaped  the  grosser  pollutions  that  are  in 
the  world,  should  afterwards  return  to  their  former 
careless  and  wicked  way  of  living ;  the  apostle  com- 
pares them  to  « the  sow  that  was  w  ashed,  returning  to 
her  wallowing  in  the  mire."  Nay  he  says  of  such  persons, 
*•  that  it  had  been  better  for  them  not  to  have  known  the 
way  of  righteousness  than  thus  to  turn  from  the  holy 
commandment  delivered  unto  them." 

If  it  should  now  be  asked  whether  an  unrcge aerate 
sinner  can  thus  strive  to  enter  in  the  straight  gate  ;  I 
answer,  yes.  There  is  nothing  that  I  have  said  that 
necessarily  supposes  a  state  of  grace,  that  the  person  is 
born  of  the  spirit  and  become  a  new  creature  by  the  re- 
generating grace  of  God.  But  if  it  should  be  farther 
enquired,  whether  a  sinner  can  be  supposed  thus  to 
strive  antecedently  to  any  influence  or  operation  of  the 
good  spirit  of  God  upon  his  heart  ?  The  answer  is,  by 
no  means.  The  operations  of  the  spirit  of  God  are  as 
extensive  as  the  calls  of  the  gospel,  and  none  to  whom 
the  gospel  comes  are  utterly  neglected  by  this  sacred 
agent.  God  is  daily  striving  with  sinful  men,  by  his 
word  and  spirit  and  the  vt^orks  of  his  providence,  awaken- 
ing them  to  a  sense  of  their  guilt  and  misery,  antece 


364  ENTERING  IN  AT  THE  STEAIGIIT  GA*f£. 

dently  to  their  striving  or  doing  any  tiling  to^vards  their 
own  salvation  :  so  that  Avlien  men  arc  finally  brought  to 
love  God  and  to  delight  in  his  service,  it  is  heeause  he 
first  loved  them,  awakened  them  to  their  duty  and  as- 
sisted them  in  the  performance  of  it.  Nay,  so  extensive 
and  universal  are  the  common  operations  of  his  grace, 
that  he  not  only  strives  with  those,  who  are  excited 
thereby  to  strive  for  themselves,  and  to  work  out  their 
own  balvation  w  ith  fear  and  trembling ;  but  he  also 
strives  with  those  who  are  so  far  from  yielding  to  the 
operations  of  his  grace  that  they  are  said,  in  scripture, 
to  give,  to  resist,  and  even  to  quench  the  good  spirit  of 
God,  until  he,  in  righteous  judgment  leaves  them  to 
themselves,  and  gives  them  over  to  a  reprobate  mind  t 
in  conformity  to  his  ow  n  threatning, "  that  his  spirit  shall 
not  always  strive  with  man," 

II,  The  dreadful  consequences  of  not  striving  to  enter 
in  at  the  straiglit  gate. 

Striving  to  enter  into  tlie  straight  gate,  or  using 
our  best  endeavours  to  work  out  our  salvation,  and  to 
obtain  eternal  life,  is  so  necessary  by  the  constitution 
of  God,  that  without  it  we  can  never  behold  his  face  in 
mercy  nor  enter  into  his  kingdom.  However  free  the 
grace  of  God  may  be  supposed  to  be,  yet  nothing  can 
be  more  manifest,  than  tlrat  he  has  required  something, 
some  duty,  to  be  done  by  us  towards  our  own  salvation, 
although  nothing  is  required  to  be  done  in  our  own 
strength,  or  without  the  gracious  assistance,  which  he 
is  always  more  ready  to  afiord  than  we  are  to  pray  for 
it.     The  contrary  supposition  would  involve  in  it,  the 


ENTERING  IN  AT  THE  STRAIGHT  GATE.  365 

absurd  assertion,  that  a  man  migbt  sliare  in  the  salva- 
tion offered  in  the  gospel,  v.ithout  even  believing  it  ;■ 
without  being  a^vakened  to  a  sense  of  his  guilt  and  dan- 
ger :  Avithout  repenting  of  his  sins  and  forsaking  them  ; 
Mithcut  praying  to  God  for  a  pardon,  or  for  his  holy 
spirit  to  enable  him  to  comply  with  his  prescriptions ; 
and  although  he  is  so  far  from  mortifying  his  corrup- 
tions, that  he  daily  indulges  them,  and  continues  to  do 
so  until  the  end  of  life.     This  is  so  monstrous  a  suppo- 
sition tliat  no  man  in  his  senses  can  believe  it.  Striving, 
therefore,  to  enter  in  at  the  straight  gate,  is  so  essen- 
tially necessary,  that  without  it,  no  man  can  see  the 
Lord,     And  what  does  this  imply  ?  What  less,  than  the 
loss  of  eternal  life,  glory  and  felicity,  the  subjection  to 
eternal  punishment  as  sinners,  together  with  an  addi- 
tional weight  of  woe  and  misery,  arising  from  our  ne- 
glecting and  despising  the  gracious  calls  and  invitations 
of  the  gospel  ?     The  straight  gate  is  the  only  entrance 
into  life,  joy,  glory  and  immortality ;  so  that  not  to  en- 
ter in  thereat,  is  to  be  banished  fram  the  presence  of 
God  ;  from  the  smiles  of  his  countenance ;  from  the 
incorruptible  inheritance  and  inviolable  kingdom,  which 
he  has  in  reserve  for  his  children.      In  heaven  alone 
these  things  are  reserved,  and  there  is  no  access  to 
them  but  by  the  straight  gate  ,•  and  no  person  can  ever 
taste  of  them,  but  those,  who  enter  in  through  this 
straight  gate  and  walk  in  the  narrow  way  that  leads  to 
life.     But  the  loss  of  heaven  and  of  all  the  joys  of  im- 
mortality is  far  from  being  the  whole  consequence  of 
not  striving  to  enter  in  at  the  straight  gate.     This  ex- 
clusion from  heaven  is  followed  by  an  immediate  detru- 
sion  into  hell,  «  where  the  worm  dieth  not  and  the  fire 


366  ENTERING  IN  AT  THE  STRAIGHT  GATE. 

18  not  quenched."  As  sinful  creatures,  we  are  exposed 
to  condemnation  by  the  just  judgment  of  God.  Nay,  we 
are  under  his  condemnation  already ;  being  liable  to 
death  by  our  primitive  apostacy  from  God,  until  wc 
are  delivered  from  it  by  the  redemption  purchased  by 
Christ.  For  it  is  only  "  to  them  that  are  in  Christ  Je- 
sus, and  who  Avalk  not  after  the  flesh,  but  after  the 
spirit,  that  there  is  no  condemnation."  Now,  think 
with  yourselves,  what  a  terrible  thing  it  is  to  fall  into 
the  ha'ids  of  the  living  God,  and  to  lie  forever  under  the 
incessant  manifestations  of  his  eternal  wrath.  How 
holy  a  being  is  God !  how  pure  and  immaculate  is  his 
nature ;  how  great  is  his  abhorrence  of  sin ;  how  deter^ 
mined  is  his  resolution  to  punish  it,  and  how  unlimited 
is  his  power  to  execute,  whatsoever  the  rectitude  of  his 
nature,  or  the  constitutions  of  his  kijigdom  demand ! 
"When  the  impenitent  sinner  continues  to  refuse  the  of- 
fers of  salvation  through  a  Redeemer,  and  unreclaimed 
by  the  means  of  salvation  proposed  in  the  gospel,  and 
instead  of  being  mortified  becomes  more  and  more  ob- 
durate and  hardened  in  sin,  the  Lord  will  swear  in  his 
wrath,  that  such  abusers  of  his  mercy  shall  never  enter 
into  his  rest.  Nay  he  has  assured  us  that  he  "will  be 
revealed  from  heaven  in  flaming  fire,  to  take  vengeance 
on  all  them  that  obey  not  the  gospel  of  his  Son."  How- 
ever foolish  sinners  may  flatter  themselves  with  the 
hopes  of  impunity  and  imagine  that  God  will  not  pour 
out  the  fierceness  of  his  wrath  on  the  impenitent  work- 
ers of  iniquity;  yet  they  will  find,  that  "  God  is  not  a 
man,  that  he  should  lie,  nor  the  son  of  man  that  he 
ahould  repent ;"  that  his  threatnings  will  as  certainly 
be  accomplished  as  his  promises.      There  remains  no- 


ENTERIXG  IN  AT  THE  STRAIGHT  GATE.  367 

thing,  therefore,  for  the  impenitent  workers  of  iniquity, 
who  will  not  strive  to  enter  into  the  straight  gate,  but 
the  "  blackness  of  darkness  and  everlasting  banishment 
from  the  presence  of  the  Lord,  and  the  glory  of  his 
power ;"  when  the  miserable  out-cast  Avill  fmd  what  a 
terrible  thing  it  is  to  fall  into  the  hands  of  the  living 
God. 

And  it  is  farther  to  be  observed,  that  those  who  arc 
favored  with  the  gospel,  and  yet  neglect  to  strive  to  enter 
in  at  the  straight  gate,  will  incur  an  additional  weight 
of  woe  and  misery,  as  despisers  of  the  grace  of  the  gos- 
pel. God  has,  in  amazing  compassion,  opened  a  way 
of  salvation  and  pardon,  through  the  mediation,  th« 
death,  and  sufferings  of  his  own  Son,  for  guilty,  lost  and 
condemned  sinners.  Nay,  he  has  proclaimed  it  to  all  the 
world,  that  his  grace  is  free  to  all  that  are  wilHrig  to 
partake  of  it,  that  "  whosoever  will,  may  come  to  the 
waters  of  life  and  drink ;"  "  that  they  may  buy  wine  and 
milk,  without  money  and  without  price."  Now  ii  you 
neglect  this  method  of  salvation,  and  think  that  eternal 
life  does  not  deserve  your  striving  to  enter  in  at  the 
straight  gate,  you  will  not  only  remain  un^ier  the  guilt 
♦of  all  your  other  sins,  but  you  will  be  also  justly  charge- 
able with  the  additional  guilt  of  despising  the  goodness 
of  God,  even  the  riches  of  his  goodness  and  patience ; 
and  if  so,  what  can  be  the  melancholy  consequence,  but 
that  you  will  thereby  "  treasure  up  to  yourselves,  ad- 
ditioiial  wrath  against  the  day  of  wrath,  and  the  reve- 
lation of  the  just  juf^gment  of  G  od."  In  conformity  to 
this  you  find  our  Lord  himself,  wlio  is  appointed  the 
future  judge  of  the  world,  pronouncing  a  peculiar  woe 


368  ENTEUING  IN  AT   THE  STRAIGHT  GATE. 

against  the  inliabitaiits  of  Cliorazin,  Bethsaida,  and  Ca- 
pernaum, where  he  had  preached  the  gospel  of  his  king- 
dom, and  performed  many  wonderful  miracles  in  attes- 
tation of  his  mission  from  the  father,  and  assuring  them, 
that  because  they,  notwithstanding,  continued  impeni- 
tent and  unreformed,  it  would  be  more  tolerable  for  the 
inhabitants  of  Sodom  and  Gomorrah,  those  accursed 
cities,  that  were  swept  off  from  the  face  of  the  earth 
by  an  unparalleled  destruction,  than  for  them  in  the 
day  of  judgment.  Hence  also,  you  find  the  apostle  Paul 
asking  the  awakening  question,  "  How  shall  we  escape 
if  we  neglect  so  great  a  salvation,  which  first  began  to 
be  spoken  by  the  Lord  ?"  "  And  if  he  that  despised 
Moses'  laws  died,  without  mercy ;  of  how  much  sorer 
punishment  think  ye  they  shall  be  thought  worthy,  who 
have  trodden  under  foot  the  blood  of  the  Son  of  God.'* 
These  are  the  dreadful  consequences  of  not  striving  to 
enter  in  at  the  straight  gate.  They  will  not  only  re- 
main forever  under  the  displeasure  of  God  as  sinners, 
but  also  be  subjected  to  a  peculiarly  aggravated  con- 
demnation,  as  despisers  of  that  glorious  salvation  which 
is  provided  and  offered  in  the  gospel. 

Reserving  the  other  heads  of  discourse  for  anothei** 
opportunity,  we  shall  conclude  with  a  few  reflections, 

APPLICATION. 

1.  From  what  has  been  said,  we  see  that  the  secu- 
ring of  eternal  happiness  is  not  so  easy  a  matter  as  many 
seem  to  imagine.     They  seem  to  treat  it  as  a  matter  of 
amusement  or  a  matter  of  course,  that  when  they  die 
they  have  nothing  to  do,  but  to  step  out  of  life  into  the 


ENTERING  IN  AT  THE   STRAIGHT  GATE.  369 

new  Jerusalem,  witlidiit  any  pains  or  labor,  or  self-de- 
nial, without  any  intense  application  or  vigorous  exer- 
tion. Our  SaviouTj  who  certainly  knew  the  way  of  life, 
enjoins  us  to  strive  to  enter  into  the  straight  gate ;  plainly 
implying,  that  the  business  of  religion,  the  preparing 
the  temper  of  our  souls  for  the  employments  of  heavenj 
is  a  matter  of  the  utmost  importance,  and  accompanied 
with  great  difficulties,  requiring  the  most  anxious  con- 
cern, the  most  iixed  resolutions,  and  tlie  most  vigorous 
exertions.    The  scripture  metaphors  of  "  figliting,  run- 
ning, wrestling,  striving,  resisting  unto  blood,  crucify- 
ing the  flesh,  cutting  off  a  right  hand  and  plucking  out 
a  right  eye,"  by  which  the  cliristian  life  is  represented 
to  us,  must  certainly  imply  continued  cxeilion  and  care, 
and  the  most  vigorous  endeavours  that  we  can  possibly 
use,  to  prepare  for  the  fortunes  of  that  endless  voyage ; 
and  by  no  means  represent  heaven  as  a  mighty  receptacle 
for  the  drones  of  this  lazy  and  indolent  hive.  Yet  there 
are  many  in  the  world,  who,  instead  of  making  the  sal- 
vation of  their  souls  their  principal  concern,  and  the 
object  of  their  most  industi'ious  endeavours,  consider  it 
rather  as  something  which  is  beside  the  main  business 
of  life,  something  that  is  subordinate  to  the  getting  of 
riches,  the  encreasing  of  their  for  times,  their  honor  or 
their  power;  or  what  may  be  easily  accomplished  after 
they  have  indulged  themselves  in  their  amusements,  their 
pastimes,  and  their  sports.     But  such  persons  will  find 
themselves  miserably  mistaken  and  disappointed^  if  they 
expect  in  this  easy  way  to  gain  admission  into  heaven, 
into  which  we  must  enter  through  many  tribulations, 
and  into  which  the  righteous  themselves  scarcely  enter;^ 
after  all  their  struggles,  their  mortification  and  their 


37©  ENTERING  IN  AT  THE  STRAIGHT  OATli* 

•triviiigs  ill  the  cliristian  warfare,  liet  none  delude 
themselves  with  th«  imagination,  that  they  are  in  the 
waj  that  leads  to  life  eternal,  while  they  live  in  this 
loose  thoughtless  and  negligent  manner,  nor  unless  they 
strive  in  good  earnest  to  enter  in  at  the  straight  gatcy 
as  a  matter  of  inhuite  eoncern  to  which,  in  comparison, 
all  other  things  are  of  trivial  eonsequence. 

Let  me  therefore  exhort  and  entreat  you  all  to  labour 
and  strive  to  enter  into  the  straight  gate,  that  leads  tn 
eternal  life.    In  tempomi  matters,  if  you  lose  your  la- 
bour, your  loss  is  but  small }  but  in  this ;  if  you  strive 
successfully;  your  gain  is  immense;  no  less  than  a 
crown  of  righteousness,  an  inviolable  kingdom,  ^*  an  in- 
licritancc    incorruptible,   and  that  fadeth  not  away.'* 
You  will  be  introduced  to  joys,  which  eye  has  not  seen, 
Bor  ear  heard,  nor  has  it  entered  into  the  heart  of  man 
to  conceive.     And  you  have  the  greatest  reason  to  hope 
for  success.    That  merciful  God,  who  pities  you  in  your 
struggles  in  the  spiritual  warfare,  who  warns  you  tft 
fly  from  the  wrath  to  come,  and  exhorts  and  beseeches 
you,  to  seek  first  the  kingdom  of  heaven,  and  the  righte- 
ousness thereof,  will  be  ever  nigh  to  assist  you  by  his 
grace,  to  uphold  your  goiogs,  to  lead  you  by  his  coun- 
sel, to  crown  you  with  victory,  and  "  make  you  more, 
than  conquerors  through  him  who  has  loved  you  and 
washed  you  in  his  blood  :"    Go  therefore  in  the  strength 
of  the  Lord,  **  making  mention  of  his  righteousness" 
and  truth,  and  depending  upon  his  gracious  promises, 
that  if  you  *^  ask,  you  shall  receive,  if  you  seek  you  shall 
find,  and  if  you  knock,  it  sball  be  opened  unto  you." 
And  if  you  thus  strive  to  enter  into  the  straight  gate. 


ENTEEING  IN  AT  THE  STKAIGHT  GATE^  STi 

and  do  his  commandments,  he  will  never  leave  nor  for- 
sake you,  but  will  give  you  <*  a  right  to  the  tree  of  life, 
and  cause  you  to  enter  through  the  gates  into  the  citf*' 
of  our  God  an4  Redeemer. 


SERMON  XIX. 

PllEPARATION  FOR  DEATH, 


MAT.  XXIV,   11. 

Therefore  he  ije  also  ready;  for  in  such  an  hour  as  ye 
th'inli  not  the  Sou  ofmun  cor^uth. 

The  great  business  of  life  is  to  prepare  for  a  com? 
fortablc  and  happy  conclusion  of  our  >vork.  And  it  is 
likely,  that  he,  ^vho  thinks  most  on  death,  and  keeps 
liis  great  end  closest  in  view,  ^vill  be  best  prepared  for 
his  change.  For  by  the  blessing  of  God,  this  sacred 
study  has  a  happy  tendency  to  make  us  more  careful  of 
our  time,  and  more  diligent  in  improving  it  for  the  best 
of  purposes.  It  will  make  us  more  vigorous  and  indus- 
trious in  seeking  to  obtain  iliose  virtuous  habits  and  gra- 
cious qualifications,  which  alone  can  prepare  us  for  fu- 
ture happiness.  For  universal  experience  proves,  that 
the  near  prospect  of  death,  makes  all,  both  goo'J  and 
bad,  more  serious,  and  more  thoughtful  of  themselves 
and  another  world.  This  makes  the  men  of  piety  and 
religion  much  wiser  than  ever  they  were  before  in  any 
part  of  their  lives,  and  better  judges  of  the  value  of 
time,  and  of  the  w  orth  of  their  immortal  souls.  And  in 
what  affecting  language  do  the  most  stupid  and  careless 
sinners  express  their  awful  apprehensions  of  an  unknown 
eternity,  and  their  contempt  of  the  vanities  of  this  world, 


PREPARATION  POR  DEATH.  373 

Ibr  Mhicli  tliey  had  bartered  a^vay  their  souls.  What 
would  they  not  then  give,  to  escape  the  torments  of  hell, 
and  to  obtain  the  glories  of  heaven?  And  >vhy  this 
mighty  change  in  their  sentiments  ?  Is  it  not  evidently, 
because  they  are  brought  to  consider  with  seriousness 
and  attention,  the  inconceivable  difference  between  this 
and  the  coming  world  ?  And  surely  then,  the  study  of 
death,  which  transmits  us  from  time  to  eternity,  must 
have  the  same  happy  tendency  to  engage  us  to  secure  our 
title  to  ^<  the  inheritance  with  the  saints  in  light."  If  the 
near  views  of  eternity  can  awaken  the  careless  and  se* 
cure  sinner,  and  animate  the  pious  christian  to  more 
ardent  aspirations  after  heaven  and  happiness ;  the  pro- 
per consideration  of  death  must  have  the  same  effect. 
For  this  places  us  on  the  verge  of  time,  and  brings  eter- 
nity near  in  view  5  because  of  the  great  uncertainty  of 
the  hour  of  our  dissolution.  Reason  and  revelation 
teach  us  to  consider  death  as  near  at  hand,  in  as  much 
as  we  know  not  but  this  night  our  souls  may  be  requi- 
red of  us.  Thus  our  blessed  Saviour  commands  in  our 
text :  "  Be  ye  also  ready ;  for  in  such  an  hour  as  ye 
think  not,  the  Son  of  man  cometh.'^ 

We  propose,  through  divine  assistance,  to  assist  your 
meditations  on  this  subject,  by  considering, 

I.  Wherein  our  readiness  or  preparation  for  death  con- 
sists. 

IT.  Why  we  should  always  be  in  readiness  to  die. 

I.  Wherein  our  preparation  for  death  consists. 


35^1}  PKEPABATIO-N  FOR  DEATH* 

Our  preparation  for  death  may  be  considered  either 
as  hahiUml  or  actual;  the  first,  indispensably  ijicces- 
sapy  to  our  futiii^  happiness ;  the  other,  most  desirable 
for  our  support  and  comfort  in  death.  We  shall  con- 
sider both,  and  shew  wherein  they  consist. 

1,    JVherein  does  our  kaUtual  'preparation  for  death 
consi»U 

It  must  be  allowed  by  all,  that  no  man  is  habitually 
M  for  death,  >vho  is  not  also  prepared  for  heaven.  Now, 
the  saered  oracles  require  it  of  us,  as  a  necessary  quali- 
fication for  heayen,  that  we  "  be  hmm  againp  horn  of 
the  spiHt,  created  aneiv  unto  good  works  in  Christ  Je- 
sus f^  and  he  renewed  in  the  spirit  and  temper  of  our 
minds.  Or  in  other  words,  our  habitual  preparation 
for  death  or  for  heaven  consists  in  that  saving  chanj^c, 
which  the  spirit  of  God  works  on  the  hearts  and  livt?s 
of  his  children ;  whereby  all  the  powers  and  faculties  of 
the  soul  are  renewed,  and  holy  and  divine  dispositions 
are  implanted  in  the  heart,  which  draw  forth  the  de- 
sires towards  God  and  Christ,  and  discovep  themselvie* 
by  a  conversation  becoming  the  gospeL 

Hence,  this  JiaMtual  preparation  for  death,  must  im- 
ply  such  a  conformity  of  temper  to  the  whole  will  of 
God,  that  the  understanding'  of  the  perso^n,  who  has  ex- 
perienced this  saving  change,  is  enlightened  in  the 
knowledge  of  Christ.  The  gospel  ministry,  which  was 
instituted  among  men,  to  open  their  eyes,  and  to  tura 
them  from  darkness  to  light,  by  the  spirit  of  God,  has 
answered  this  important  end  to  those  that  mt  hBvu 


PKEPAKATIOX  TOR  DEATH*  ^75 

again  through  the  word  of  truth*  They  are  hrought  to 
have  lively  and  affocting  yIcws  of  divine  things,  which 
counteract  the  former  apprehensions,  by  which  the  soul 
was  kept  bound  in  sin ;  so  that  the  influence  of  light  in 
the  mind  prevailing,  their  practical  judgment  is  altered, 
and  the  objects  of  their  faith  appear  the  greatest  reali- 
ties.     They  have  just  and  scriptural  views  and  appre- 
hensions of  the  divine  perfections,  together  with  the 
most  humbling  thoughts  of  themselves,  and  the  deepest 
conviction  of  sin  and  guilt.      Discerning  and  mourning 
over  the  corruption  and  deeeitlulness  of  their  hearts 
and  tlie  badness  of  the  principles,  upon  which  they  gene- 
rally acted  before,  they  are  persuaded,  that  in  them- 
selves they  are  "  poor  and  wretched,  and  miserable  and 
blind  and  naked,"  justly  exposed  to  the  divine  displea- 
sure, unable  to  atone  for  their  sins,  or  to  deliver  tliem- 
selves  from  helL      And  together  with  these  views  of 
their  sin  and  danger,  they  have  been  brought  to  see, 
that  God  was  willing  to  receive  them  into  favor  through 
his  Son  5  and  that  Jesus  Christ  was  in  every  resj>ect 
qualified  to  become  such  a  Saviour  as  they  stood  in  need 
of.     That  their  ignorance  may  be  removed  by  that 
prophet  sent  from  God ;   that  their  guilt  might  be  ex- 
piated by  his  sacrifice  and  atonement ;  that  their  souls 
may  be  washed  in  his  blood,  and  purified  by  his  spirit; 
and  tliat  this  victorious  captain  of  their  salvation  was 
both  able  and  willing  to  rescue  them  from  tyranny,  and 
to  bring  them  into  liberty  and  glory.      And  fi'om  a 
thorough  conviction  of  the  necessity  they  lay  under,  to 
apply  to  him  for  salvation,  (which  can  be  procured  by 
no  other,  for  them,)  they  have  been  brought  to  accepi 
#f  him  on  the  terms  of  the  gospel.    They  have  been 


376  PREPARATIOX  FOU  DEATH. 

led  by  the  spirit  of  God  to  view  with  attention^  wonder 
and  gratitude,  the  treasures  of  wisdom  and  knowledge 
of  grace  and  glory,  whicli  are  lodged  in  the  great  Me- 
diator, and  which  are  sufficient  for  the  supply  of  all 
their  wants,  he  they  ever  so  great  or  numerous ;  and 
hereby  they  are  brought  deliberately,  cordially,  and 
willingly  to  comply  with  the  glorious  proposals  of  peace 
and  pardon,  that  are  made  through  him  in  the  new  co- 
venant.        And  thus. 

Their  wills  are  renewed  and  changed  as  well  as  their 
understandings.  Thus  that "  carnal  mind,  which  is  en- 
mity to  God,'*  and  will  not  submit  to  his  wise  and  good 
laws,  is  removed ;  that  unwillingness,  which  the  unre- 
newed sinner  discovers,  to  come  to  Christ,  to  take  his 
yoke,  to  crucify  the  flesh,  and  to  part  with  a  right  hand, 
or  right  eye,  some  darling  sin,  for  his  sake,  is  power- 
fully conquered  ;  and  they  are  made  a  willing  people  in 
a  day  of  Christ's  power.  Those  that  are  born  of  God 
have  every  high  thought,  that  exalteth  itself  against 
the  knowledge  of  Christ,  brought  into  subjection  to 
him ;  and  all  their  prejudices  against  God  and  divine 
things  being  removed,  they  cheerfully  submit  to  his 
laws,  and  to  the  self-denying  terms  of  the  gospel.  They 
chuse  God  for  the  portion  of  their  inheritance,  Jesus 
Christ  for  their  Saviour  and  Redeemer,  in  all  his  glori- 
ous characters  and  offices,  and  the  holy  spirit  with  all 
his  gracious  influences  for  their  sanctifier  and  comforter^ 
The  general  determination,  upon  which  they  act,  is  to 
promote  the  glory  of  God,  and  to  obtain  his  favor  ;  and 
hence  they  exi)ect  it  only  in  the  way,  that  God  has  pre 
scribed,  and  on  the  terms,  that  he  has  proposed. 


tSEPAEATION  TOR  BEJLTIU  S7f 

And  farther,  as  tliey  nre  renewed  ia  the  ^vholc  man^ 

the  affections  and  passions,  which  in  the  lUiregenerate 

are  prevailingly  set  on  earthly  objects,  are  in  them  en- 

gaged  for  God  and  divine  things.     Althoiigh  these  will 

operate  in  different  degrees,  in  different  persons,  accoinl- 

ing  to  their  various  natural  constitutions,  tempers,  cdii* 

cations  or  customs ;  yet  as  tliey  make  an  essential  part 

of  our  frame,  it  is  impossible  but  that  they  will  in  some 

measure  be  expressed  with  a  matter  of  such  importance 

as  religion  must  appear  to  be.     Love  to  God  is  the 

ruling  principle  in  their  heart,  although  it  may  in  many 

instances  be  greatly  obscured  by  an  irregular  degree  of 

self-lave,  or  too  strong  an  attachment  to  earihly  profits/ 

pleasures  and  honors.     Although  they  may  not  have 

arrived  at  full  assurance  of  the  divine  f?.yor,  which  in- 

flames  the  christian's  love  to  God  more  than  any  thing 

else ;  yet  the  views  Avhich  they  have  of  God  as  infinitely 

the  most  amiable  and  glorious  being,  as  daily  loading 

them    with  the  common  blessings  of  his  providence,  and 

the  special  privileges  of  the  gospel ;  as  reeoncileable  to 

sinful  men,   and  accessible  through  a  Redeemer  :  will 

diffuse  delight  and  love  through  their  souls,  wliidi  will 

daily  encrease  as  they  advance  towards  the  full  assu-^ 

ranee  of  faith.     And  the  blessed  Jesus  appear  (o  them 

"the  chief  among  ten  thousand  and  altogether  lovely.'^ 

It  is  also  another  branch  of  their  character  that  they 

love  the  holy  spirit,  tiie  author  of  the  spiritual  life,  who 

communicates  to  them  the  foretastes  of  heaven,  by 

whom  the  love  of  God  is  shed  abroad  in  their  hearts, 

and  by  ^vhom  they  are  sealed  till  the  day  of  redemptionr 

And  it  is  natural  for  those,  who    love  the  adorable 

Trinity,  and  feel  themselves  happv  in  the  communica«^ 

B3 


378  mEPAHATION  rOR  DEATH* 

iions  of  the  divine  favor,  to  be  enlarged  with  a  diffuse 
love  and  benevolence  for  the  whole  human  race,  and 
more  especially  for  the  household  of  faith.  In  propor- 
tion  as  they  are  renewed  and  sanctified,  their  hearts 
are  melted  down  into  tenderness  and  compassion,  and 
warmed  with  love  and  charity.  Hence  they  long  for  op- 
portunities of  doing  good ;  for  a  greater  degree  of  ac- 
quaintance with  divine  and  spiritual  things ;  for  a 
greater  conformity  to  the  image  of  Christ ;  more  love 
to  him ;  more  delight  in  his  service ;  more  enlarged  com- 
munications of  grace  ;  and  greater  advancements  in  the 
spiritual  life.  And  thus  all  the  other  affections  of  their 
souls  are  regulated  by  this,  and  act  in  subordination  to  the 
great  end,  which  their  love  to  God  and  man  prompts 
them  to  i>ursue.         And  lastly 

In  coriselquence  of  this  renewed  and  divine  temper  and 
frame  of  mind,  the  general  tenor  of  their  conduct  is 
such  as  the  gospel  requires.  Persuaded  of  the  necessity 
of  forsaking  every  sin  of  every  kind,  and  convinced  of 
their  own  weakness  and  inability,  they  resolve  in  the 
strength  of  divine  grade^  that  they  will  have  no  more 
to  do  with  the  unfruitful  works  of  darkness,  but  will 
yield  themselves  to  God  as  alive  from  the  dead,  and 
employ  their  members  as  instruments  of  righteousness* 
Hence  their  principal  activity  and  vigor  is  spent  in 
pleasing  God,  in  laying  up  their  treasures  in  heaven, 
in  endeavours  to  grow  in  grace,  and  to  prepare  for  that 
state  of  holiness  and  happiness,  into  which  they  hope 
soon  to  be  translated.  Thus  they  endeavour  to  live  as 
strangers  in  this  world,  travelling  to  the  new  Jerusa- 
lem, the  city  of  their  King,  their  Father  and  their  God. 


BHEPAEATION  TOH  HEATH.  379 

serving  him  with  their  souls  and  their  hodies  on  the  road, 
and  adorning  his  doctrines  iu  all  things. 

These  things  constitute  the  principal  part  of  the  cha- 
racter of  those  that  are  born  of  God,  and  that  are  ha- 
bitually prepared  for  death  and  judgment,  heaven  and 
eternity.  And  nothing  short  of  this  can  constitute  an 
habitual  preparation  for  death.  ^<  For  except  a  man  he 
born  again,  he  cannot  enter  into  the  kingdom  of 
heaven."*  And  none  but  those  that  love  God  can  be 
happy  in  liis  presence ;  and  none  can  love  him,  but  those 
that  are  like  him ;  and  nothing  can  make  us  like  hira, 
hut  the  impress  of  his  OAvn  holy  image  on  our  hearts 
communicated  in  regeneration.  And  therefore  this  con- 
formity to  God,  and  nothing  else,  can  make  us  habitu- 
ally prepared  for  death,  or  for  heaven ;  the  happiness  of 
which  consists  in  the  perpetual  enjoyment  of  the  love 
of  God. 

2.  But  hesides  this  hahitual  readiness  f&r  death,  there  is 
also  an  actual  readiness,  which  consists  in  the  lirehj 
M;ercise  of  grace  at  the  season  of  death* 

The  vigorous  and  lively  exercise  of  those  gracious 
habits  and  principles  which  are  formed  in  the  soul  at 
its  conversion,  and  by  which  it  is  habitually  prepared 
for  death,  is  what  constitutes  an  actual  readiness  to  die. 
The  natural  fear  of  death  is  in  a  great  measure  con- 
quered by  an  ardent  love  to  God  and  Christ ;  a  lively 
faith  in  the  Redeemer ;  a  realizing  view  of  heaven  ^ 

*  Job.  Ill,  S, 


3S(>  PMEPARATiaX  roil  IJKATir, 

an^  a  longing  desire  after  perfection  in  holiness  auii 
happiness.  For  that  which  most  of  all  reconciles  the 
liumble  cliristiaii  to  the  thoughts  of  his  dissolution  is 
the  firm  persuasion,  that  he  is  goitig  where  all  the 
great  and  precious  promises  of  the  new  covenant,  ishall 
he  completely  fulfilled  ^  where  he  shall  he  discharged 
from  the  tedious  Vr  arfare  of  mortality ,  where  he  shall 
be  delivered  from  every  thing,  th?it  could  tempt  to  of-? 
fend  his  God;  and  where  he  shall  exult  forever  in  the 
irjanifestations  of  his  eternal  love.  These  exercises  and 
prospects  gild  the  horrors  of  death ;  disarm  it  of  its 
sting,  and  make  it  assume  the  appearance  of  a  friendly 
and  welcome  messenger,  dispatched  from  heaven,  in  rcr 
lieve  us  from  i^ain  and  misery,  and  to  bring  us  in  safety 
to  our  father's  house.  This  makes  the  lively  christian 
desirous  "  to  depart  and  to  be  with  Christ,  which  is. 
Bar  better."  So  that  if  we  would  be  prepared  and  in  ac- 
tual readiness  for  our  removal  from  time  to  eternity, 
we  should  every  day  we  live,  endeavour  to  cultivate  that 
faith  and  hope,  that  love  and  heavenly-mindedness, 
which  alone  can  raise  us  above  the  fears  of  death. 
And  for  this  purpose,  we  should  endeavour  always  to 
maintain  on  our  minds  a  lively  sense  of  death  as  near 
at  hand,  that  we  may  be  as  much  under  the  influence 
of  this  thought,  as  if  the  physician  or  judge  had  passed 
the  sentence  upon  us.  For  by  habituating  ourselves  to 
consider  death  as  near  approaching,  we  shall  never  be 
much  surprized  with  it ;  but  whensoever  our  Lord 
comes,  we  shall  be  found  watching.  And  we  should 
also  think  often  on  the  glorious  inheritance,  which  God 
has  prepared  for  his  children,  and  on  the  grounds  of 
hope  that  we  have,  of  an  interest  in  it.     For  a  realizing 


rjRliPAIlATION  FOR  BEATH.  381 

persuasion  oF  this  will  make  us  willing  "  to  be  absent 
from  the  body  that  we  may  be  present  with  the  Lord," 
with  whom  we  shall  be  joint-heirs  of  "  an  inheritance, 

incorruptible,  undefiled  and  that  fades  not  away." 

And  above  all,  it  should  be  our  constant  and  daily  pray- 
er to  God,  that  he  would  make  us  both  habitually  and 
actually  ready  for  our  dissolution ;  that  he  would  sup- 
port and  comfort  us  in  this  solemn  ar.d  critical  hour ; 
and  enable  us  to  perform  this  last  act  in  life  in  such  a 
manner,  as  would  reflect  an  honor  and  credit  on  our  pro- 
fes  sion  of  Christianity.  G  od  alone  can  strengthen  and  sup- 
port us  in  the  last  struggles  of  nature,  and  this  severe  con- 
flict Avith  the  last  enemA'.  And  therefore  we  should 
look  to  him  for  this  gracious  assistance,  which  he  is 
CTcr  ready  to  communicate  to  his  children.  This  is  the 
actual  preparation  for  death,  wliich  arises  from  the 
vigorous  and  lively  exercise  of  grace  implanted  in  re- 
generation, which  can  administer  comfort  in  a  dying 
hour.  And  therefore  it  is  vastly  different  from  that 
with  which  many  poor  ignorant  careless  souls  launch 
into  eternity ;  viz :  a  prayer  made  by  a  minister  in 
their  chamber;  a  transient  ejaculation  or  tv.o  amidst 
the  pangs  of  death  ;  or  the  bequeathing  to  acts  of  piety 
and  charity  the  money  which  the  dying  sinner  could  no 
longer  spend  in  sin  and  folly.  Men  may  think  what 
they  will  of  these  things,  and  depend  upon  what  prepa- 
ration they  will,  but  certain  it  is,  if  there  be  an  eternal 
world  to  come,  the  most  important  business  we  have  to 
transact  in  life,  is  to  be  thus  habitually  and  actually 
ready  to  die. 


382  EllEPIlRATlOy  rOU  DEATH. 

XI*  Wiry  should  v,c  be  ahvays  prepared  for  deatli  t 

'Bceattse  ike  time  of  our  dissolution  is  to  us  entirely  ntir 
ecrtain. 

In  sucli  an  hour  as  we  think  not,  the  Son  of  man 
oometh.  Our  times  are  in  the  hands  of  God,  and 
our  continuance  in  the  body  depends  upon  his  sove- 
reign pleasure.  To  him,  who  is  the  God  of  the  spirits 
of  all  flesh,  it  belongs  to  determine  how  long  our  souls 
shall  lire  and  act  in  these  clay  tabernacles,  and  when 
our  bodies  shall  return  to  the  dust,  and  our  spirits  to  God 
who  gave  them.  He,  *'  in  whom  we  live,  move,  and  have 
our  being,"  holds  our  souls  in  life  as  long  as  he  pleases, 
and  then  takes  away  our  breath,  so  that  we  die  and  re- 
turn to  the  dust.  Now,  we  have  no  lease  of  future  years 
from  the  great  disposer  of  life ;  no  certainty  of  a  month, 
a  day,  or  an  hour,  to  live :  but  may  be  dispossessed  of 
these  houses  of  clay  at  a  moment's  warning.  We  see 
that  death  carries  us  off  the  stage  at  every  age  and  pe- 
riod of  life.  Somo  pay  but  a  transient  visit  to  our  world, 
and  close  their  eyes  almost  as  soon  as  they  have  beheld 
the  light.  Others  are  hurried  away  as  soon  as  their 
reasoning  powers  begin  to  unfold ;  and  the  tender  blos- 
som is  nipped  before  it  is  fairly  opened.  How  suddenly 
are  our  fondest  expectations  from  a  beloved  relative 
blasted,  and  all  our  hopes  of  their  future  usefulness  dis- 
appointed, by  the  rude  relentless  hand  of  death  ?  How 
many  arc  surprised  by  the  sudden  and  unavoidable  stroke 
of  death,  in  all  their  hloom  of  youth,  or  in  the  midst  of 
their  prospect  of  many  happy  days  and  years  to  come ! 
Those  very  persons,  that  wc  beheld  in  the  morning 


rREPARATlOI^  rOR  DEATH.  385 

flourishing  like  the  grass  in  all  its  pride  and  verdure, 
we  hare  seen  cut  down  and  withered  before  noon.  The 
seeds  of  innumerable  diseases  are  sown  in  our  feeble 
constitutions,  which  grow  and  strengthen  there,  until 
they  at  last  break  out  with  such  irresistible  violence, 
as  baffles  the  pliysiciftn'R  skill  tiud  the  force  of  medi* 
«ine.  So  that  the  man,  who  may  be  to  day  in  his  full 
strength,  wholly  at  ease  and  quiet,  with  his  breasts  full 
of  milk,  and  his  bones  moistened  with  marrow,  may  be 
in  a  very  short  time  groaning  under  acute  pains,  and 
struggling  in  the  agonies  of  death.  No  age  nor  condi- 
'Hon  in  life  is  a  sufficient  security  against  the  sudden 
and  unexpected  attacks  of  this  last  enemy.  The  human 
body  is  a  curious  and  delicate  machine,  composed  of  in- 
numerable tender  parts ;  any  of  which  being  violently 
shattered  and  broken,  may  bring  on  the  sudden  and  una- 
voidable dissolution  of  the  whole.  So  that  while  we 
may  be  presuming  ui)on  the  firmness  of  our  constitu- 
tions, death  may  be  secretly  unpinning  the  clay  taberna- 
cle, or  approaching  with  hasty  steps,  to  execute  his 
awful  commission  upon  us.  How  often  does  it  happen, 
according  to  the  parable,  that  while  men  are  blessing 
themselves,  in  the  survey  of  their  ample  possessions,  and 
the  smiling  prospects  of  future  happiness,  that  very 
night  their  souls  were  required  of  them.  If  therefore 
i^ie  time  of  our  death  is  so  exceedingly  uncertain,  that 
we  cannot  promise  ourselves  another  hour  to  live ; 
what  can  be  more  reasonable  than  to  be  always  pre- 
pared for  that  solemn  change  ?  Surely  if  it  is  a  matter 
of  any  consequence  to  be  prepared  for  death,  it  must  be 
extremely  foolish  to  neglect  it  upon  the  uncertain  ex- 
pectation of  having  time  enough  before  us  for  this  pur- 


384  PREPAKATION  FOK  DEATH, 

pose ;  when  we  know  not  whether  we  have  a  single 
hour.  And  how  much  more  ahsurd  must  it  appear* 
lyhen  we  consider  that  an  endless  eternity  of  inconceiva- 
ble happiness  or  misery  depends  upon  it.  Our  future 
state^  into  wliieh  we  are  removed  hy  death,  will  he  de- 
termined hy  our  conduct  wLUp  wc  are  here,  and  our 
temper  when  we  leave  the  world.  For  "  as  the  tree 
falleth  so  it  lieth."  Those  that  are  prepared  for  death, 
shall  be  happy  through  eternity ,  but  those  that  are 
filthy  then  shall  be  filthy  still,  and  shall  be  consigned 
to  that  place  of  torment,  from  Whence  there  is  no  re- 
demption.  It  is  impossible  for  a  good  man,  who  ha» 
complied  with  the  terms  of  the  gospel  covenant ;  who 
loves  God,  and  makes  it  his  constant  care  through  the 
whole  of  his  conduct  to  please  God,  and  is  thus  prepared 
for  death,  not  to  be  happy  in  another  world.  Because 
he  carries  with  him  the  very  ingredients  of  happiness. 
And  it  is  equally  impossible  for  a  careless  unrenewed 
sinner,  under  the  power  of  sin  disaffected  to  God,  and 
unprepared  for  death,  to  go  to  heaven,  or  to  be  happy 
there.  Every  one  goes  to  that  place  he  is  most  fit  for ; 
to  that  company,  which  he  most  resembles  in  the  ha^ 
bitual  temper  and  disposition  of  his  soul  at  death.  And 
if  death  makes  such  a  solemn  and  awful  change  in  our 
condition,  and  removes  us  either  into  joys  inconceivable 
and  full  of  glory,  or  into  torment  lasting  as  our  immor- 
tal spirits,  and  exquisite  beyond  all  present  imagina^ 
tion ;  what  madness  can  equal  that  of  neglecting  to  pre- 
pare for  this  important  hour,  on  which  the  fate  of  our 
souls  through  an  endless  eternity  depends ,-  especially 
when  the  Son  of  man  has  assured  us  that  he  will  come 
at  such  an  hour  as  we  do  not  think  ?  Prudent  men  v,  ould 


PREPARATION  FOR  DEATIU  385 

not  ve'ltiire  a  matter  of  any  considerable  consequence 
to  tlieir  health  or  estate  upon  so  uncertain  a  foundation. 
And  why  would  they  venture  the  weight  of  their  eter- 
nal salvation  upon  so  precarious  a  footing,  as  the  un- 
certain expectation  of  future  months  and  years  to  pre- 
pare for  death.  From  all  this  then  we  see  with  how 
much  reason  our  Saviour  urges  us  to  be  always  ready 
for  our  dissolution,  from  the  consideration  of  the  un- 
certainty of  life.  "  Be  ye  therefore  also  ready ;  for  in 
such  an  hour  as  ye  think  not,  the  son  uf  man  comcth.'^ 

Other  arguments  to  enforce  the  exhortation  in  our 
text  might  be  easily  adduced,  were  there  any  necessity 
for  them  ;  but  contenting  ourselves  with  this  mentioned 
in  our  text^  we  shall  now  proceed  to  the 

APPlICATlOJf. 

1,  From  the  method ,  in  ivMch  we  slwuld  prepare  for 
death,  we  see  the  ahsurdity  of  those  methods  which 
many  take  to  rise  above  the  fear  of  it. 

Some  endeavour  to  banish  the  thoughts  of  death  en- 
tirely from  their  minds  ;  and  then  it  is  no  w  ondcr  that 
they  are  not  afraid  of  what  they  w  ill  never  allow"  them- 
selves a  moment's  leisure  to  meditate  on.  And  thus 
thev  evade  the  last  hold  tliat  religion  can  have  on  dis- 
solute  minds.  Others,  who  now  and  then  spend  a 
thought  or  two  on  death  at  certain  intervals,  yet  con- 
sider it  as  at  a  very  great  distance  ,•  as  an  evil  day, 
which  they  are  w  illing  to  put  far  from  them ;  and 
therefore  conclude,  that  it  is  time  enough  to  begin  to 
prepare  for  it,  when  it  comes  nearer  to  them.      Some 


586  PREPAKATION  TOR  DEATH* 

again  grow  insensible  to  their  dissolution  from  the  ex* 
ample  of  those  who  out  of  a  false  affeetation  of  courage 
pretend  to  despise  it;  as  if  they  had  therein  a  fortitude 
superior  to  others,  when  it  is  fool-hardiness  and  rash- 
ness in  the  highest  degree  not  to  be  afraid  of  this  king 
of  terrors.  Others  take  refuge  in  a  mere  moral  con- 
duet,  without  any  regard  to  the  peculiarities  of  Chris- 
tianity, whereby  it  differs  from  natural  religion ;  as  if 
discharging  the  duties  which  we  owe  to  one  another  in 
our  different  relations  were  sufficient  to  atone  for  their 
monstrous  and  ungrateful  neglect  of  the  blessed  Re- 
deemer, through  whom  alone  there  is  salvation.  And 
others  support  themselves  in  the  neglect  of  preparing 
for  death,  from  some  confused  and  extravagant  notions 
of  the  mercy  of  God  in  Clirist,  without  considering  on 
what  terms  that  mercy  is  offered  in  the  gospel ;  or  that 
justice,  wisdom  and  holiness  are  other  attributes  as  es- 
sential to  the  divine  nature  as  mercy.  But  the  time  is 
fast  approaching,  which  will  effectually  discover  the 
vanity  and  absurdity  of  all  these  methods  of  banishing 
the  thoughts  of  death  from  the  mind.  There  is  no  safe 
way  to  rise  above  the  fears  of  death  but  by  an  habitual 
and  actual  preparation  for  death  and  heaven. 

2.  Does  our  preparation  for  death  consist  in  the  cultiva- 
tion of  that  temper  and  conduct^  ivhich  make  us  like  t$ 
Christ  ^  How  foolish  then  is  the  judgment  of  those^ 
who  think  they  have  more  than  time  movgh  to  prepare 
for  their  removal  into  another  world  'J 

They  indeed  acknowledge  that  life  is  excccdingiy 
short,  an  hand's-breadtli,  a  vapor ;  but  liltle  do  they  con- 


PREPARATION  PttR  DEATH.  387 

suler  how  much  is  to  he  done  in  this  short,  uncertain 
space.  All  our  time  here  is  little  enough  to  acquire 
the  knowledge  of  God,  to  learn  his  will,  to  suhdue  our 
corruptions,  to  break  the  power  of  vicious  habits,  to  ac- 
quire those  of  virtue  and  goodness,  to  form  our  degene- 
rate souls  into  a  resemblance  of  God,  and  to  prepare 
ourselves  by  a  course  of  holiness  for  a  state  of  happi< 
iiess  and  perfection  above.  These  are  exercises  for 
which  we  have  naturally  but  little  fondness  ;  and  there- 
fore time,  industry  and  perseverance,  Avith  the  aids  of 
the  holy  spirit  are  absolutely  necessary  to  overcome  the 
difficulties,  which  occur  in  them.  The  danger  and 
slipperiness  of  our  path  require  our  attention  and  care, 
lest  we  stumble  ;  the  assaults  and  allurements  of  our 
enemies  demand  resolution  and  fortitude,  lest  we  be 
tempted  to  turn  aside  ;  and  the  length  of  our  journey, 
and  the  shortness  of  our  day  loudly  call  upon  us  to  set 
out  early,  lest  the  night  of  everlasting  darkness  over- 
take us.  Little  then  do  those  persons,  Avho  think  they 
can  soon  prepare  for  death,  consider  the  power  of  their 
corruptions,  the  weakness  of  their  resolutions,  the  in- 
veteracy of  evil  habits,  or  the  malice,  the  cunning  and 
activity  of  their  spiritual  enemies.  And  little  do  they 
consider  how  much  they  provoke  the  blessed  God  to 
withhold  the  influences  of  his  holy  spirit,  without  which 
they  cannot  prepare  for  death,  by  their  ungratefully  re- 
jeeting  his  present  offers,  and  their  squandering  away 
their  precious  time  in  folly  and  sloth.  Our  time  is 
long  enough  for  all  the  useful  purposes  of  life,  to  ac- 
quire those  habits  of  virtue  and  piety,  which  will  be  the 
foundation  of  future  l>appiness.  But  we  have  not  an 
hour  to  loose  in  vanity  and  sin. 


3S8  PREPAKATION  FOR  DEATH. 


3.  WiU  the  Son  of  Man  come  in  sucli  an  hour  as  xve  think 
not9    Iloto  strange  is  it  that  raorlal  \ 
die,  should  so  seldom  think  of  death  ^ 


7iot9    How  strange  is  it  that  raorlal  hciugs  who  must 


This  is  such  a  degree  of  stupidRy  as  perliaps  liotliing 
can  exceed,  unless  it  be,  that  soine  of  the  hu^ian  race 
are  fooiish  enough  to  make  a  jest  of  dyhig;  ^vLieh  ar- 
gues a  most  desperate  and  dangerous  sIaIc.  Yes,  some 
are  so  exeeediiigij  hardened  bj  a  long  continued  course 
of  folly  and  ignorance,  that  tlie  sight  of  certain  death 
cannot  make  them  tremble.  They  cannot,  or  Avili  not, 
direct  one  thought  beyond  the  grave:  cr  if  they  do, 
they  are  so  unaceustouied  to  meditation,  that  glvcB  tlicm 
pain,  and  so  they  dismiss  it.  They  have  co;.tracted  this 
melancholy  aversion  to  serious  reflection  and  meditation, 
by  long  disuse  of  it,  and  by  giving  themselves  up  to  the 
pursuits  and  pleasures  of  the  present  world;  and  of  all 
the  bad  habits  to  which  men  are  enslaved,  there  is  per- 
haps none  that  is  more  dangerous,  or  that  exercises  a 
more  uncontroulable  tyranny  over  the  minds  of  maiio— 
The  most  awakening  dispensations  of  divine  provide  lee 
cannot  excite  them  to  consider  their  latter  end.  They 
will  take  no  warnings,  hear  no  admonitions  from  the 
word  nor  spirit  of  God,  nor  from  their  best  frit  nds  :  but 
they  will  shut  their  eyes  against  tiie  most  eminent  dan- 
gers ;  stop  their  ears  against  the  loudest  calls  of  divine 
providence,  whether  personal,  public,  or  private  :  dis- 
regard the  plainest  and  most  awful  threatenings,  and 
despise  the  chastening  of  the  Lord,  till  sudden  and  in- 
evitable ruin  overtakes  them.  It  seems  as  if  nothing  but 
the  flames  of  hell  could  make  them  feel ;  and  nothing 
but  the  terrors  of  the  final  judgment  can  make  them 


PREPARATION  POR  DEATH.  389 

iremble.     But  then,  alas!  reflection  comes  too  late. 

O !  may  God  awaken  such  to  consider  their  latter  end, 
and  to  attend  to  the  things  that  helong  to  their  eternal 
peace,  before  they  be  finally  hid  from  their  eyes,  and 
they  be  consigned  to  that  place  of  torment  from  whence 
none  are  ever  redeemed. 

i.  Will  the  Son  of  Man  come  in  such  an  hour  as  we 
think  7iot^  Let  us  he  eoccited  herehy  to  improve  our  re- 
maining lime,  so  as  to  be  ahvays  hahitualhj  and  actu- 
aUij  prepared  for  death. 

Can  yon,  my  friends,  say  upon  just  grounds,  that  yon 
are  ready  for  the  coming  of  your  Lord  ?  Have  you  that 
renewed  temper  of  mind,  that  holy  conversion,  which 
Las  been  described  ?  If  you  have,  you  may  wait  with 
patience  for  that  joyful  messenger,  that  will  bring  you 
to  your  father's  house  above.  But  if  you  have  no  rea- 
son to  trust,  that  you  are  ye«t  prepared  for  the  solemn 
change,  be  persuaded  and  exhorted  to  improve  the  short 
remainder  of  life,  for  this  most  important  of  all  pur- 
poses. Consider  that  much  of  your  time  is  already  spent, 
and  how  little  yet  remains,  God  only  knows.  Can  you 
bear  the  thought,  that  you  should  yet  go  on  to  trifle 
with  God  and  religion,  with  your  souls  and  eternity  ? 
Can  you  bury  your  talents  in  the  ground,  when  you  have 
an  awful  account  to  give  of  your  improvement  of  them : 
wlien  so  much  is  to  be  done  for  God  in  the  world,  and 
while  your  own  salvation  is  not  yet  secured  ?  Would 
you  not  be  at  pains  to  avoid  everlasting  burnings  and  to 
obtain  inconceivable  happiness  ?  These  are  not  points 
of  nice  and  fruitless  speculation.     No :  they  are  etei- 


39Q  PfiEFARATION  TOR  BEATH. 

nal  realities ;  and  you  will  find  that  beyond  all  peradvcM- 
ture,  your  lot  will  be  in  the  lake  that  burns  with  iire  and 
brimstone,  if  you  trifle  away  your  present  seasons  of 
grace  and  merey.  Let  nothing  then  divert  us  from  the 
great  business  of  life,  the  preparation  for  death ;  and 
let  us  carefully  guard  a*^ainst  delays  in  a  matter  of  the 
greatest  importance,  which  must  be  done,  or  we  are 
ruined  beyond  hope,  and  which  ought  to  be  done  imme- 
diately, as  we  know  not  the  day  nor  the  hour  in  which 
the  summons  of  death  may  be  put  into  our  hands.  Let 
lis  make  it  the  business  of  every  day  to  prepare  for  our 
last,  to  be  not  only  habitual  but  also  actually  prepared 
for  that  great  change  in  the  state  of  our  existence, 
which  is  awful  and  important  beyond  any  thing  we  can  at 
present  conceive.  Let  us  see  to  it,  that  we  have  not  only 
oil  in  our  lamps,  but  also  those  lamps  well  trimmed  and 
burning,  that  Ave  may  enter  with  the  bridegroom  into  the 
marriage.  And  let  us  every  day  examine  the  state  of 
our  souls,  the  strength  of  our  graces,  and  the  foundation 
of  our  hopes,  remembering  that  what  Ave  are  thus  doing, 
we  are  doing  for  eternity ;  and  happy,  thrice  happy, 
shall  that  serA'ant  be,  Avhom  his  Lord,  Avhen  he  cometh, 
shall  find  so  doing. 


SERMON  XX. 

DEATH:  ITS  NATURE  AND  CONSEQUENCES. 


HEB.  IX,  27. 

It  is  appointed  unto  men  once  to  dk. 

By  the  good  hand  of  God  upon  us  we  are  continued 
in  life  and  brought  in  safety  to  the  close  of  another  year, 
although  many  that  were  as  youug  and  likely  to  live  as 
ourselves,  have  been  numbered  with  the  dead  in  the 
course  of  it,  and  are  deposited  in  the  house  appointed 
for  all  living.  This  is  the  very  condition  on  which  wc 
are  horn  into  the  world,  that  in  a  few  years  we  must 
elose  our  eyes  on  mortal  things,  and  submit  to  the  irre* 
sistible  stroke  of  this  last  enemy,  who  is  constantly  in- 
vading our  borders,  entering  into  our  families,  and  slay- 
ing our  friends  and  relations.  In  the  compass  of  a  sin- 
gle year,  what  numbers  go  into  captivity,  are  swept  off 
the  face  of  the  earth,  and  pass  into  an  unknown  eter- 
nity ?  So  unlimited  is  the  empire  of  death  over  the  hu- 
man race,  and  so  steady  is  he  in  the  execution  g£  iiis 
original  commission  to  bring  us  down  to  the  dust  of  the 
grave,  that  none  are  so  vain  as  to  promise  themselves 
an  immorrality  on  earth,  or  to  hope  for  ?iu  exemptioii 
from  this  common  lot  of  mankind.     How  diflTereiit  so 


392        DEATH  ;  ITS  NATURE  AND  CONSEqUENCES. 

ever  their  circumstances  and  methods  of  life  are,  yet  all 
expect  to  be  laid  in  the  solitary  grave  at  last.  Yet  not- 
withstanding this,  universal  experience  proves  that  men 
too  often  neglect  this  important  consideration,  and  do 
not  draw  those  practical  infcreBCCs  from  it,  which  by 
the  blessing  of  God,  would  have  an  happy  tendency  to  en- 
gage  them  to  live  as  borderers  on  the  grave,  and  proba- 
tioners for  eternity.  All  need  a  constant  monitor  to  re- 
mind them  of  their  own  mortality,  and  to  quicken  them 
in  their  preparations  for  a  comfortable  close  of  life. — 
As  it  iinishes  our  trial,  seals  our  cliaracters,  and  trans- 
mits us  into  an  eternal  state  of  retribution,  whicli  will 
never  be  succeeded  by  another,  it  is  certainly  a  very 
useful  subject  of  consideration.  It  reads  us  the  plain- 
est and  most  instructive  lectures,  and  furnishes  medita- 
tions that  are  likely  to  be  productive  of  the  most  ex~ 
eellent  tempers,  and  the  most  rational  conduct.  And 
nothing  ran  be  more  becoming  a  rank  of  rational  beings, 
who  know  that  they  must  soon  dit-,  Ihan  at  the  close  of 
a  year,  to  make  a  solemn  pause  and  rellect  upon  tlie  dis- 
tinguishing goodness  of  God  to  them,  who  has  spared 
them  in  the  land  of  the  living  for  another  year,  and 
enquire  what  valuable  purposes  it  has  answered  to  their 
souls,  and  what  progress  they  have  made  in  their  pre- 
parations for  meeting  this  last  enemy  ^vith  the  forti- 
tude and  composure  of  a  christian.  Let  us  then,  my 
friends,  take  our  stand,  for  a  few  moments,  on  the  bor- 
ders of  the  grave,  and  cast  our  thoughts  backward  on 
the  world  and  forward  through  eternity,  and  consider 
both  in  the  light  reflected  on  them  by  death.  And  to  as- 
sist our  meditations  on  this  subject,  permit  me  to  con- 
fine your  contemplations  at  present  to 


DEATH  ;  ITS  NATURE  AND  CONSEQUENCES.    393 

L  The  nature  of  death. 

II.  The  necessity  of  dying  that  we  are  all  under. 

III.  The  foundation  of  this  necessity. 

lY.  The  momentous  consequences  of  dying, 

I.  The  nature  of  death. 

1.  To  die  is  to  have  the  soul  disunited  fi^om  the  body* 

None  of  those  disemhodied  spirits,  who  once  inhabi- 
ted houses  of  clay,  have  returned  from  the  invisible 
world  to  tell  us  what  it  is  to  die  ;  the  full  acquaintance 
with  this  subject  is  reserved  to  be  learned  only  by  the 
last  experiment.  We  only  know  in  general  that  death 
is  the  dissolution  of  that  union  by  which  our  souls  and 
bodies  are  linked  together.  When  the  body  becomes 
an  unfit  or  disagreeable  habitation,  the  soul  takes  its 
flight  into  the  invisible  world,  and  ascends  to  God  who 
gave  it,  while  the  body  returns  to  the  dust,  from  whence 
it  was  originally  taken.  How  this  vital  union  is  dis- 
solved we  can  no  more  tell,  than  how  such  different 
principles  at  first  came  to  be  so  intimately  conjoined  to- 
gether.  We  know  neither,  how  an  immortal  mind  can 
be  united  to  an  organized  piece  of  clay,  in  order  to  its 
present  sensations  and  motions,  norhowtlie  unwelcoiriC 
separation  is  made  in  order  to  the  entire  cessation  of 
aniraal  separation.  Experience  teaches,  that  in  some 
instances  the  lamp  of  life  gradually  expires,  and  the 

christian  falls  asleep  in  Jesus,  without  a  sigh  or  a  groan  • 

T)  3 


39*         death;    its  nature  and  CONSBtltJENCESr 

but  most  frequently,  human  nature  dofis  not  yield  t» 
death,  without  manifesting  a  deep  reluctance  to  its 
stroke.  Hence  it  is,  that  Ave  so  often  hear  tiie  expiring 
groans  of  our  departing  friends,  which  afford  the  deep- 
est conviction  of  what  agonies  they  feel,  when  their 
souls  and  bodies  are  forcibly  torn  asunder. 

But  whatever  be  the  manner  of  our  death,  whether 
the  separation  is  effected  with  or  without  a  struggle, 
yet  both  reason  and  revelation  conspire  to  assure  us, 
that  this  king  of  terrors  has  received  no  commission 
from  the  Father  of  our  spirits  to  destroy  their  essen- 
tial life,  by  reducing  them  to  a  state  of  inactivity  with 
the  body.  They  survive  the  stroke  of  death,  and  are 
only  transmitted  into  the  world  of  spirits,  where  they 
think  and  reason,  are  conscious  of  good  and  evil,  and 
entertain  prospects  and  reflections,  that  give  them  plea- 
sure or  pain,  and  doubtless  in  greater  perfection  than 
they  could  ever  have  them,  during  their  connections  with 
objects  of  flesh  and  sense.  There  is  no  similarity  or 
agreement  between  our  ideas  of  matter,  however  or- 
ganized and  refined,  and  a  thinking,  free  self-active  be- 
ing, which  presides  over  the  body  and  governs  its  mo^ 
tions  according  to  its  own  will,  which  can  take  in  spi- 
ritual and  abstract  notions  of  God  and  religion,  can 
compose  them  together,  reason  upon  them,  and  deduce 
a  long  train  of  speculative  and  practical  consequences 
from  them ;  and  therefore  it  cannot  be  capable  of  a  dis- 
solution by  any  impressions  from  corporeal  objects. — 
God  alone  who  has  fornjed  the  soul  of  man  within  him, 
can  put  an  end  to  its  existence.  But  it  cannot  be  sup- 
posed without  absurdity,  that  he  would  furnish  it  with 


BEATH;    its  nature  and  CONSEi^UENCES.         395 

such  exalted  pov,  ers  of  conversing  with  ohjeets  ^vhich 
lie  beyond  the  reach  of  our  bodily  senses,  and  appoint 
it  only  to  spend  a  few  years  amidst  a  thousand  sorrows, 
which  frequently  fall  with  double  v,  eight  upon  tlie  best 
of  men  on  account  of  their  regard  to  his  laws,  and  suf- 
fer it  to  drop  into  non-existence  at  the  dissolution  of  the 
body.  Add  to  all  this,  that  the  soul  is  a  subject  of 
moral  government,  and  capable  of  endless  improvements 
in  knowledge,  holiness  and  happiness,  and  that  it  is  fur- 
nished with  strong  appetites  and  desires  after  immor- 
tality, attended  with  hopes  and  fears  in  another  state. 
And  can  we  imagine  that  God  has  made  all  these  in 
vain,  without  any  thing  to  answer  them  in  a  future 
world?  K"©,  certainly  :  And  revelation  confirms  the  dic- 
tates of  reason  on  this  subject,  and  assures  us,  that 
when  we  put  off  "  the  earthly  house  of  this  tabernacle, 
we  shall  have  a  building  not  made  with  hands,  eternal 
in  the  heavens,"  if  we  are  the  children  of  God;  and 
that  when  we  are  absent  from  the  body  we  shall  be  pre- 
sent with  the  Lord. 

2.  The  scriptures  lead  us  into  another  view  of  death  as 
the  dissolution  and  destruction  of  the  hody. 

However  the  immaterial  principle  of  thought  and  ac- 
tivity within  us  remains  unhurt  and  unaffected  by  the 
stroke  of  death ;  yet  this  wild  destroyer  of  the  human 
race,  reduces  all  that  is  visible  of  man  to  deplorable 
ruins.  Our  bodies  indeed  are  curious  pieces  of  divine 
workmanship,  *  fearfully  and  wonderfully  made,'  which 
the  wisdom  of  God  has  formed  for  an  habitation  to  the 
soul.     Yet  still  they  are  but  piles  of  organized  clay  and 


396  DEATHS    ITS  NATUKE  AND  COjS  SEqUEKCJEfe, 

liable  to  be  reduced  to  their  original  dust,  wlien  God 
comirmnds  tlie  soul  to  quit  her  eartlily  tabernacle. — 
"  Our  earthly  house  of  this  tabernacle  shall  be  dis- 
solved :"*  Wliich  expression  of  the  apostle  is  an  Tevident 
allusion  to  the  tabernacle  in  the  ^viIde^iless,  which  was 
so  constructed,  that  it  could  be  easily  taken  to  pieces, 
and  one  board  parted  from  another.      Death  Icosens 
the  joints  of  the  body,  unpins  the  clay  tabernacle,  and 
dissolves  it  into  dust.     As  it  is  constructed  only  for  a 
teiitpoiary  dwelling  and  not  a  fixed  habitation,  it  can- 
not be  cf  long  continuance,     Eowevcr  it  iiiay  baffie  the 
assaults  of  the  harbingers  of  death  for  a  season,  yet  the 
seeds  of  mortality  are  sown  within  it,  which  will  e'er 
long  strengthen  and  bring  on  its  final  dissolution.     Nor 
in  this  effect  of  deatli  will  there  be  any  distinction  ;  the 
beautiful  frame  of  the  body  will  then  be  defaced,  its 
animal  life  shall  expire  and  all  its  active  powers  and 
sensations  shall  be  extinguished.  Death  stains  the  pride 
of  the  human  body  and  changes  its  most  engaging  quali- 
ties into  deformity.     The  strongest  body  drops  down  in 
weakness  and  can  rise  no  more,  when  the  mighty  are 
taken  awaj^  without  hand ;  the  most  lively  and  vigo- 
rous lies  still  in  the  grave,  like  a  statue  of  clay.      He 
pays  no  reverence  to  figure  or  dress.     He  arrests  the 
prince  upon  the  throne  as  intrepidly  as  the  peasant  at 
his  spade  ;  he  strips  the  young  aixd  beautiful  of  all  their 
charms,  nor  spares  the  proud  and  pampered  in  the  day 
of  his  power.     The  fmest,  fairest,  strongest  body  shall 
be  seized  by  death,  and  consigned  to  the  silent  habita- 
tion of  the  grave.     One  dieth  in  his  full  strength,  being 

*2Cor.v,  .1. 


DEATH  ;    ITS  NATURE  AND  CONSEQUENCES.    3^7 

^vliolly  at  ease  and  quiet  5  his  breasts  are  full  of  milk 
and  his  bones  are  moistened  Avith  marrow ;  and  another 
dieth  in  the  bitterness  of  his  sonl,  and  never  eatetU 
with  pleasure.  ^^  They  shall  lie  down  alike  in  the  dust 
and  the  worms  shall  cover  them.''^  Of  that  active  and 
sprightly  creature,  which  lately  we  beheld  so  full  of 
busy  projects,  and  so  industrious  in  the  prosecution  of 
them,  when  death  lays  his  cold  hands  upon  him,  we  see 
nothing  remaining  but  a  breathless  lump  of  unanimated 
clay,  destitute  of  all  sense  and  motion  :  and  instead  of 
that  attractive  form,  which  drew  tlie  attention  and 
commanded  the  admiration  of  every  spectator,  death 
substitutes  an  liideous  and  ghastly  spectacle,  Avhich  we 
are  obliged  to  conceal  from  the  eyes  of  the  living,  and 
commit  to  the  grave  to  be  the  spoil  of  worms. 

S.  To  die*  is  to  depart  out  of  this  world,  and  to  enter  into 
another  state  of  existence. 

Under  this  figure  does  the  good  old  Simeon  mention 
his  death  :  **  Now  Lord,  lettest  thou  thy  servant  depart 
in  peace,  for  mine  eyes  have  seen  thy  salvation.'* f  So 
also  the  apostle  Paul  had  a  desire  to  depart.:|;  Thus 
we  report  the  death  of  a  friend  and  a  person  of  our  ac- 
quaintance ;  that  he  is  departed  this  life ;  that  he  has 
left  the  world  and  all  its  busy  concerns,  and  entered 
upon  another  state  of  existence.  As  soon  as  the  veil  of 
mortal  flesh,  is  rent,  which  hides  the  invisible  world 
from  our  view,  we  are  already  in  another  state.     Were 

*Job.  XXI,  23-27  tLuk.  11,  29. 

IPhil,  I,  25. 


398        DEATH  I  ITS  NATURE  AND  CONSE^UENGES. 

our  departed  friends  allowed  to  converse  with  us  about 
the  aifairs  of  this  woi*ld,  how  should  we  he  surprized  at 
the  justice  and  propriety  of  their  sentiments  concern- 
ing the  pleasures  and  advantages,  the  honors  and  the 
vanity  of  earthly  things  ?  And  what  solemn  and  affect- 
ing narratives  could  they  give  of  the  manner  of  their 
existence  and  the  subjects  that  employ  their  medita- 
tions in  the  world  of  spirits  ?  But  this  must  not  be,  we 
have  Moses  and  the  prophets,  Christ  and  his  apostles, 
and  they  have  no  more  to  do  with  us,  and  no  more  to 
say  to  us.  They  have  done  with  markets  and  sermons, 
witli  sales  and  speculations,  with  their  own  houses  and 
the  house  of  God.  They  have  no  more  intercourse 
with  a  disconsolate  wife,  with  weeping  children,  with  a 
broken  hearted  parent  or  the  dearest  friend  who  was  as 
their  own  souls. 

To  die,  is  to  depart  out  of  this  world,  and  to  leave 
our  earthly  projects  and  schemes  behind  us.  Death  re- 
lieves the  poor  and  indigent  from  their  anxiety  and  so- 
licitude about  wliat  they  sliall  eat  and  drink  and  where- 
with they  shall  be  cloathcd.  It  puts  an  end  to  the  plow- 
ing and  sowing  of  the  husbandman,  and  gives  the  weary 
hireling  rest  from  all  his  labours.  In  the  grave  the 
weary  are  at  rest,  and  the  servant  is  free  from  his  mas- 
ter. While  the  busy  merchant  is  laboriously  engaged 
in  studying  the  various  arts  of  trade  and  commerce,  and 
exchanging  the  productions  of  his  native  country  for 
the  commodities  of  foreign  climes,  and  it  may  be,  is 
comforting  himself  with  tlic  pleasing  prospect  of  a  large 
estate,  or  is  ready  to  enter  upon  a  more  full  enjoyment 
of  past  labours ;  death  cuts  off  his  fond  expectations, 


death;    its  IS^ATUTIE  AND  CONSEQUENCES.  S99 

antl  hurries  him  into  a  world  of  spirits,  where  his  ac- 
cumulated treasures  can  neither  follow  nor  aifect  him. 
While  the  devotees  of  pleasure  are  torturing  a  tired 
imagination  to  find  out  new  scenes  of  dissipation  and 
amusement  to  murder  their  precious  moments,  on  which 
an  awful  eternity  depends,  death  levels  his  unerring 
shaft  for  their  lives,  and  carries  them  into  the  invisible 
world.  While  the  covetous  wordling  is  restlesly  em- 
ployed in  enlarging  his  treasures,  adding  house  to  house 
and  field  to  field,  and  contriving  how  he  may  be  placed 
alone  in  the  earth ;  death  in  a  moment  puts  an  end  to 
his  busy  cares  and  toils,  and  instead  of  his  swelling  ex- 
pectations, assigns  him  the  scanty  possession  of  a  tomb. 
In  a  word,  death,  without  distinction,  sweeps  off  all  from 
the  theatre  of  public  action  and  business,  and  confines 
them  in  the  dark  and  lonely  prison  of  the  grave,  from 
whence  they  shall  have  no  enlargement  until  the  morn- 
ing of  the  resurrection. 

To  die  is  to  depart  from  all  our  wordly  prosperity 
and  happiness.  IVo  state  or  condition  in  life  is  ?  suili- 
eient  security  from  the  assaults  of  death.  The  most 
extensive  conquests  and  the  best  established  kingdoms 
cannot  bribe  the  inexorable  king  of  terrors  to  delay  his 
stroke  for  a  moment.  He  triumphs  over  the  proudest 
conquerors,  and  by  a  single  stroke  deprives  them  of  all 
that  power,  and  military  prowess,  which  made  lliem  tlic 
scourge  of  mankind,  and  the  terror  of  the  nations  around 
them.  He  brings  down  the  greatest  monarchs  from 
their  lofty  thrones,  and  levels  tlieir  honor  with  the  dust. 
Nothing  of  that  pomp  and  splendor,  which  before  at- 
tracted the  esteem  and  admiration  of  mankind,  descend** 


400         death;    its  nature  and  COK^EqUENCiES. 

with  them  to  the  dark  dominions  of  the  grave  :  no  mavkg 
of  their  former  dignity  and  pre-eminence  to  distinguish 
the  nohle  from  the  ignoble  dust.  Death  pays  as  little 
regard  to  riches  as  to  honors  and  power.  Tiioiigh  they 
should  not  ''  make  unto  themselves  wings  and  fly  away," 
yet  we  must  soon  be  torn  from  the  embraces  of  our 
beloved  treasures,  and  **  the  places  that  now  know  us 
shall  know  us  no  more."  We  may  enlarge  our  barns, 
encrease  our  stores,  and  lay  up  much  goods  for  mauy 
years  to  come  and  be  ready  to  say  to  ourselves,  "  eat 
and  drink  and  take  thy  pleasure,"  when  death  may  se- 
cretly enter  our  chamber  with  that  solemn  reprim.and  : 
« Thou  fool,  this  night  shall  thy  soul  be  required  of 
thee,  and  then  whose  shall  these  things  be  ?"  Nor  can  the 
carnal  pleasures  of  the  voluptuous  sensualist  afford  any 
better  security  against  the  arrests  of  death.  While  he 
spends  his  days  in  the  excesses  of  mirth  and  riot,  am! 
restrains  himself  from  nothing  that  his  heart  desires, 
death  with  a  silent  hand,  writes  vanity  and  Texation  of 
spirit  on  all  his  fleeting  enjoyments,  and  hurries  him, 
however  reluctant,  to  the  solitary  mansions  of  the  dead. 
Nor  can  the  innocent  amusements  of  life,  nor  the  plea- 
sing conversation  of  the  most  beloved  relations  and 
friends  secure  us  from  departing  into  that  land  of  dark- 
ness and  silence,  where  we  shall  no  more  behold  man 
with  all  the  inhabitants  of  the  earth. 

To  die  is  not  only  a  departure  from  all  the  pleasures 
and  enjoyments  of  the  present  state,  whether  virtuous 
or  vicious,  innocent  or  unlawful ;  but  it  is  also  to  tlic 
good  man  an  hapi)y  discharge  from  all  the  labours  of 
mortality,  the  sorrows  of  his  pilgrimage,  and  the  strug- 


aEATH^    ITS  XATURE  AND  CONSEatTENCES.         404 

gles  of  his  christian  >Yarfare.  To  him,  death  brings  the 
sovereign  cure  for  all  the  maladies  of  a  sickly,  crazy 
constitution,  heals  the  ATOunds  of  poverty  and  affliction^ 
puts  an  end  to  the  calamities  of  Avar,  and  sheaths  the 
persecutor's  bloody  sword.  <«  In  the  grave  the  wicked 
cease  from  troubling,  and  the  weary  are  at  rest."— 
There  the  prisoners  rest  together ;  they  hear  not  the 
voice  of  the  oppressor  ,•  the  small  and  great  are  there ; 
aiid  the  servant  is  free  from  his  master. 

To  die,  is  to  depart  from  all  the  ordinances  of  the 
gospel  church,  and  all  the  opportunities  of  growing  wise 
unto  salvation.  Tliis  is  our  state  of  probation  in  which 
we  are  favored  with  many  singular  advantages,  for  at- 
taining  those  measures  of  grace  and  knowledge  and  ho- 
liness, which  arc  absolutely  nieessary  for  their  future 
happiness.  The  divine  command,  to  turn  aside  on  the 
Lord's  day  from  the  common  business  of  life,  to  pay  our 
united  homage  to  the  God  that  made  us,  the  institution 
ef  public  w  orship,  the  preaching  of  the  word,  the  ordi- 
nances of  the  sanctuary,  with  all  the  metliods  of  private 
devotion,  were  all  designed  to  train  us  up  for  more  ex- 
alted happiness  in  the  coming  world.  But  death  will 
soon  remove  us  from  all  those  invaluable  privileges,  all 
those  golden  opportunities  which  are  now  ptit  into  our 
hands,  by  our  being  born  in  an  age  of  knowledge  and  a 
land  of  light,  by  our  being  planted  in  the  courts  of  our 
God,  and  watered  with  the  dews  of  his  heavenly  gracC;^ 
and  by  our  being  educated  in  the  church  of  Christ,  where 
we  have  "  line  upon  line,  and  precept  upon  precept."--" 
Our  day  of  grace  cannot  be  protracted  beyond  the  grave. 

**  Now  is  the  accepted  time ;  now  is  the  day  of  salva- 

E  3 


^Ot        OEATli;    ITS  NATURE  AND  CONSBa^'fiNCEb* 

tion."  "  The  grave  cannot  praise  the  Lord  nor  death 
celebrate  him ;  they  that  go  down  to  the  pit  cannot 
hope  for  his  truth."*  Death  will  seal  the  lips  of  our 
wisest  teachers,  and  stop  the  ears  of  the  most  attentive 
hearers.  That  Voice,  which  at  once  both  charmed  and 
instructed,  shall  be  silenced  in  death,  and  the  ministry 
of  reconciliation  appointed  by  Christ,  to  beseech  and  en- 
treat sinners  to  return  to  God  and  their  duty  by  a  true 
repentance,  will  then  be  at  an  end.  The  overtures  of 
pardon  and  mercy  which  are  now  sounding  in  our  ears, 
will  be  made  no  more,  and  the  calls  of  God  by  his  word 
and  providence,  by  his  holy  spirit  and  his  faithful  moni- 
tor in  our  own  bosoms,  shall  follow  us  no  farther  than 
the  close  of  life.  For  there  is  no  repentance,  nor  work, 
nor  knowledge,  nor  device  in  the  grave,  to  which  we 
are  all  hastening.  (i 

To  die,  is  to  depart  from  all  our  opportunities  of  ad- 
vancing the  glory  of  God,  the  interest  of  the  Redeemer's 
kingdom  and  the  happiness  of  mankind.  We  have  many 
talents  committed  to  our  trust  in  the  present  life,  and 
we  are  accountable  to  our  great  Lord  and  master,  for 
our  diligence  and  fidelity  in  the  improvement  of  them. 
Every  day  opens  new  scenes,  wherein  we  may  be  service- 
able to  our  friends  and  neighbours,  to  the  church  of 
Godj  and  the  community  in  general ;  and  wherein  we 
may  abound  in  those  good  works,  which  are  pleasing  to 
God  and  profitable  to  men.  Here  we  have  a  thousand 
opportunities  of  proclaiming  the  praises  of  our  God  and 
Redeemer,  and  of  advancing  the  interests  of  his  king 

Is.  sxxviii,  IB. 


death;   its  nature  and  CONSEqUENCES.        403 

dom  in  the  world,  by  instruetiug  the  ignorant  and  re- 
claiming transgressors  from  the  error  of  their  ways,  by 
relieving  the  poor  and  indigent  and  protecting  the  widow 
and  the  orphan,  by  publishing  the  w  onders  of  redeem- 
ing grace,  and  the  amazing  dimensions  of  the  love  of 
God,  for  the  support  of  the  trembling  christian  or  the 
encouragement  of  the  awakened  sinner,  who  is  ready  to 
sink  into  despair.  And  here  we  have  daily  opportuni- 
ties for  the  exercise  of  those  social  virtues,  those  acts 
of  charity  and  justice,  of  hospitality  and  benevolence, 
which  add  a  glory  to  our  christian  profession,  and  ren- 
der us  distinguished  blessings  in  our  generation.  But 
death  will  remove  us  from  all  these  opportunities  of 
public  or  private  usefulness  in  the  w  orld.  He  will  give 
us  a  final  discharge  from  all  the  duties  of  our  particu- 
lar stations  and  employments  in  life.  We  have  but  a 
few  hours  to  work  the  works  of  him  that  sent  us  into 
the  world,  before  the  shades  of  nigiit  shall  overtake  us, 
in  which  no  man  can  work;  a  few  days  more  to  labor 
in  the  vineyard  of  our  Lord,  before  death  brings  us  the 
solemn  message  from  the  eternal  Judge  :  "  Give  an  ac- 
count of  your  stewardships,  for  ye  may  be  stewards  no 
longer."* 

Lastly ;  to  die  is  to  depart  out  of  this  world,  and  from 
all  its  enjoyments,  and  to  enter  into  an  eternal  world  of 
retribution,  where  we  shall  be  treated  according  to  our 
conduct  in  life  and  our  prevailing  tempers  and  disposi- 
tions when  we  appear  before  our  judge.  Solemn  depar- 
ture indeed,  out  of  changing  and  successive  time,  into 
an  unwasting  eternity,  where  the  sentence  that  shall  be 

*Luk.  XVI,  2. 


40*        BEATHI  ITS  NATUlllii  A^D  CO.NbEllUENCtS. 

passed  upon  llie  disembodied  spirit  shall  never  moie  ha^ 
reversed  !  Here  we  are  upon  trial  as  candidates  for  liea- 
venlj  preferments,  as  probationers  for  exalted  stations 
in  the  upper  ^vorld,  and  our  whole  behaviour  is  under 
our  master's  eje.  But  at  death  tins  trial  is  over  and 
in  the  state,  in  which  we  are  found  at  that  solemn  hour^ 
wc  must  appear  before  our  judge,  who  will  try  our  tem- 
pers and  conduct  by  the  unalterable  rules  of  his  gospel, 
and  accordingly  either  receive  us  to  dwell  with  himself 
in  the  Paradise  of  God,  cr  docnius  to  everlasting  ba- 
nishment fi  om  him  into  ^'  that  lake  tliat  burns  with  iire 
and  brimstone  prepared  for  the  devil  and  his  angels,"— 
When  millions  and  millions  of  ages  are  past,  the  happi- 
ness of  the  righteous  is  but  bcginningj  and  the  misery 
of  the  wicked  is  as  far  from  coming  to  a  period,  as  it 
was  at  the  first  moment  of  their  departure  out  of  the 
world.  But  more  of  this  under  another  head.  It  is 
time  to  make  some  practical  improvement  of  what  has 
been  said  ;  by  way  of 

APrilCATIOW. 

1.  Is  death  then  the  dissolution  of  that  vital  bond,  hy 
which  our  souls  and  bodies  are  linked  together,  and  an 
enlargement  of  the  soul  from  the  incumbrance  of  its 
earthly  taheriiacM 

Should  not  every  one  of  us  make  a  solemn  pause  and 
consider  where  we  shall  be  after  the  worms  have  de- 
stroyed this  body ;  in  what  company,  and  in  what  em- 
ployment; what  views  of  the  present  world,  and  what 
eternal  prospects  we  shall  then  entertain  ?  Is  it  con^ 
sistent  with  reason,  or  can  we  reconcile  it  with  our 
professions  of  Christianity,  to  make  many  years  provi- 


heath;  its  nature  and  consequences*      405 

sion  for  the  body,  when  we  have  iio  assurance  tliat  we 
shall  see  another  day,  and  little  or  none  for  an  immor- 
tal soul,  that  survives  the  stroke  of  death  ?  Is  it  the 
design  of  Christianity  to  quicken  our  care  and  industry 
for  the  present  life,  and  to  extinguish  in  us  all  concern 
for  futurity?  Did  our  blessed  Redeemer,  our  pattern 
and  our  judge  act  in  this  manner  ?  No :  very  far  from 
it.  Such  a  conduct  is  as  contradictory  to  the  genius 
and  design,  the  spirit  and  maxims  of  Christianity  as  light 
is  to  darkness,  as  Avisdom  to  folly.  Should  we  not  also 
consider  what  are  the  thoughts  and  subjects,  that  most 
engage  our  meditations  while  we  are  in  the  body,  and 
what  are  our  moral  habits  and  dispositions  ?  These  be- 
long to  the  soul,  are  inseparable  from  it,  and  will  prove 
the  immediate  sources  of  happiness  or  misery  in  our 
disembodied  state.  Practical  habits,  whether  virtuous 
or  vicious,  whether  divine  or  wordly  love,  meekness  or 
anger,  charity  or  uncharitiibleness,  benevolence  or  sel- 
fishness, pass  with  the  soul  into  another  state,  and  when 
its  union  with  the  body  is  broken,  it  will  be  too  late  to 
be  cured  of  pride  and  envy,  unrighteousness  and  sensu- 
ality, profaneness  and  impurity.  Let  us  then  guard 
against  contracting  those  unlovely  dispositions,  or  if 
contracted  already,  let  us  speedily  apply  to  the  great 
physician  for  the  removal  of  them,  before  death  fixes 
them  in  the  soul. 

^.  Is  death  the  dissolution  of  the  clay  tabernacle  and  the 
destruction  of  the  hody^  Should  not  this  moderate  our 
anxious  solicitude  ahout  the  accommodations  of  a  mor- 
tal body,  xvhieh  must  speedily  crimhle  into  its  original 


106      death;  its  nature  and  consequences. 

Is  it  not  absurd  and  preposterous  to  spend  so  much 
labour  and  pains  to  dress  and  pamper  a  pieee  of  cor- 
ruptible flesh,  which  must  soon  lie  undistinp^uislied  from 
its  kindred  dust,  Avhich  must  soon  acknowledge  "  cor- 
ruption to  be  its  father,  and  the  worms  to  be  its  mother 
and  sister  ?"  Does  it  deserve  laborious  days  and  sleepless 
nights  ?  Does  it  merit  the  arts  of  oppression  and  cru- 
elty, of  lying  and  deceit  ?  Does  it  deserve,  that  the  soul 
should  forfeit  all  its  noble  and  angelic  expectations  be- 
yond the  grave,  in  order  to  adorn  and  accommodate  a 
ruinous  house  which  must  soon  be  deserted,  as  unlit 
for  the  habitation  of  an  heaven-born  spirit  ?  Have  we 
no  higher  ambition  than  to  eat  and  drink,  no  nobler  end 
of  our  creation  to  answer  ?  Has  the  infinitely  wise  Crea- 
tor made  us  thinking,  rational  beings,  capable  of  enter- 
taining the  most  exalted  contemplations,  to  spend  all 
our  thoughts  and  time  in  talking  of  a  statue  of  clay  ? 
Nay,  ratlier  should  we  not  employ  our  principal  care 
and  pains  in  cultivating  those  hearcnly  and  godlike  dis- 
positions, that  will  prepare  us  for  an  heavenly  habita- 
tion, "  a  building  not  made  with  hands,  eternal  in  the 
heavens  ?" 

3.  Is  death  our  deparlure  out  of  this  world '^  How  solici- 
tously should  we  guard  agaivst  a  grotving  fondness  for 
a  world  7vhich  we  imist  leave,  and  whose  fashion 
passes  away^ 

In  this  view,  what  little  things  arc  gains  and  losses, 
grandeur  or  obscurity,  flattery  or  scorn,  a  fine  or  a 
coarse  attire,  a  joyful  or  a  melancholy  meeting,  or  any 
thing  else  that  respects  only  the  present  life  ?  We  should 


JJEATH  ;    ITS  NATURE  AND  CONSEQUENCES.         'i07 

I'egard  the  occurrences  and  enjoyments  of  this  life,  only 
as  the  traveller  does  the  accommodations  of  an  inn, 
which  he  must  leave  in  an  hour  op  two.  Let  us  there- 
fore consider  ourselves  as  travellers  through  this  valley 
of  tears,  who  should  not  he  exceedingly  depressed  or 
elated  with  what  may  hefall  us  on  the  journey  unless  it 
respects  our  souls  and  eternity.  This  will  prevent  such 
an  attachment  to  the  things  of  time  as  will  make  the 
thoughts  of  our  separation  from  the  world  uneasy  and 
afflictive.  A  wordly  heart  is  beyond  peradventure  a 
very  troublesome  companion  in  a  dying  hour.  It  not 
only  makes  the  thoughts  of  our  departure  hence  terri- 
ble, but  it  also  lays  a  foundation  for  a* durable  misery 
in  the  separate  state.  For  when  the  soul,  by  abandon- 
ing itself  to  sensual  and  earthly  gratifications,  vitiates 
or  extinguishes  its  spiritual  appetite  for  sublime  and 
rational  enjoyments;  its  violent  propension  to  those 
bodily  pleasures,  which  it  can  no  longer  enjoy,  must  ne- 
cessarily create  in  it  the  torment  of  eager  unsatisfied 
desires,  and  melancholy  tears  of  everlasting  banishment 
from  all  those  pure  and  unmixed  delights,  wiiich  pro- 
ceed from  the  throne  of  God. 

*.  Is  death  our  departure  out  of  this  tvorJd  9  Hoxv  care- 
ful should  we  he  to  have  <*  our  loins  girt  aud  otir  lamps 
hurning,'^  that  we  he  not  surprixed,  unprepared  in 
that  solemn  hour. 

All  our  business  in  life  is  but  a  trifle  compared  with 
this  important  work.  If  this  be  neglected,  better  for 
us  never  to  have  been  born  into  the  world ;  better  ne- 
ver to  have  heard  the  glad  tidings  of  salvation  through 


^e$         DEATHS  ITS  NATURE  AND  CONSEQUENCES. 

a  Redeemer;  better  ne\er  to  have  been  possessed  oIl 
higher  capacities  than  the  beasts  that  perish.  These 
disiingiiishing  advantages  can,  in  that  case,  answer 
no  other  purpose  to  us,  than  to  sink  us  under  a  more 
aggravated  condemnation.  Whatever  other  business 
we  have  transacted  in  life,  and  transacted  with  re- 
putation, we  shall  certainly  condemn  ourselves  for  egre- 
gious folly  and  madness,  for  having  neglected  our  prepa- 
ration for  our  last  change.  Let  us  then  be  exhorted  to 
make  tliis  our  first  and  great  concern  in  life.  Let  us 
begin  it  early,  attend  to  it  with  seriousness,  and  pursue 
it  with  unremitting  assiduity  and  diligence,  until  we 
have  acquired  tliat  holy  temper  and  disposition  which 
ensures  eternal  happiness  to  the  humble  christian.  Our 
work  is  important  and  our  day  is  short.  God  only 
knows  how  long  our  seasons  of  grace  shall  be  continued 
with  us  :  whether  we  shall  live  to  see  the  conclusion  of 
another  year,  or  whether  death  may  not  number  us 
with  our  departed  friends  before  the  expiration  of  an- 
other month.  It  requires  labor  and  pains  with  the  sanc- 
tifying influences  of  the  spirit  of  God,  to  root  out  evil 
habits,  to  conquer  the  corruptions  of  our  hearts,  to  rc^ 
sist  temptations,  to  learn  the  holy  art  of  living  above 
the  world  as  citizens  of  the  Kew  Jerusalem.  It  re- 
quires application  and  care  to  study  the  nature  and  per- 
fections of  God,  to  make  ourselves  acquainted  with  his 
laws,  to  acquire  the  habits  of  virtue  and  grace,  to  raise 
our  cold  and  unaffected  hearts  to  God  and  divine  things, 
to  be  transformed  by  the  renewing  of  our  minds  into  the 
image  of  Christ,  and  to  have  our  whole  souls  fashioned 
according  to  the  gospel  of  his  grace.  We  may  perhaps 
wish  for  more  time,  when  sickness  comes  and  death  re- 


death;  its  nature  and  CONSEqrENCES.    40P 

ceives  his  commission  to  execute  his  last  solemn  work 
upon  us.  But  why  should  we  have  more,  when  enough 
has  been  already  assigned  us,  and  we  have  trifled  with 
our  seasons  of  grace.  Let  us  then,  as  we  value  our 
immortal  souls,  as  we  would  be  armed  against  the  un- 
known terrors  of  a  dying  hour,  endeavour  to  view  this 
world  in  the  light  of  eternity,  and  set  such  a  value  upon 
time  as  we  shall  then  do,  and  make  such  an  improve- 
ment of  it  as  we  shall  then  wish  we  had  done,  which 
will  greatly  contribute  to  our  readiness  to  depart  out  of 
the  world  at  the  summons  of  death. 

5.  Does  death  'put  a  period  to  all  our  seasons  of  grace 
and  opportunities  of  doing  good  in  the  icorld^ 

'We  live  in  a  dying  world,  the  objects  of  our  benefi- 
cence and  charity  are  mortal,  and  death  will  e'er  long 
remove  us  from  all  our  opportunities  of  doing  good  to 
the  souls  or  the  bodies  of  men.  Now  is  our  season  of 
usefulness,  the  gospel  calls  us  to  embrace  and  improve 
it,  and  God  and  conscience  approve  the  call.  Let  us 
not  then  act  the  part  of  the  slothful  and  unprofitable 
servant,  who  hid  his  Lord's  money  in  a  napkin,  but  ra- 
ther let  us  imitate  the  example  of  him  who  went  about 
with  unwearied  assiduity  from  place  to  place,  doing 
good  to  the  souls  of  men,  and  who  has  left  it  in  charge 
to  his  followers,  that  they  be  rich  in  good  Avorks,  ready 
to  communicate,  and  willing  to  distribute  out  of  the 
abundance  which  he  liberally  bestows  upon  them,  a  por- 
tion to  his  necessitous  and  sufiering  children.  Let  us 
be  exhorted  from  the  consideration  of  our  own  mortality 


V  r. 


*10        death;  its  nature  and  CONSECtUENCE?. 

and  the  mortality  of  all  with  whom  we  are  connected, 
to  do  good  unto  all  as  we  liave  opportunity,  but  espe- 
cially to  the  household  of  faith ;  remembering  for  our 
encouragement,  that  the  time  is  fast  approaching,  when 
no  work  will  be  reviewed  with  so  much  pleasure,  nor 
meet  with  so  noble  a  reward  as  that  which  was  done 
for  the  glory  of  God,  and  the  promotion  of  the  Redeem- 
er's kingdom  in  the  world.  A  comfortable  and  happy 
death  must  be  the  result  of  an  holy  and  well  spent  life. 
Those  ape  likely  to  die  with  the  highest  triumphs  of 
faith  and  hope  and  joy,  who  can  give  the  best  account 
of  their  improvement  of  their  talents  and  trusts:  those 
whose  consciences  bear  the  fullest  testimony,  "  that  in 
simplicity  and  godly  sincerity  and  not  by  fleshly  wisdom, 
but  by  the  grace  of  God,  they  have  had  their  conversa- 
tion in  the  world."  Who  can  say  with  Hezekiah : 
^*  Remember,  O  Lord,  how  I  have  Avalked  before  thee 
with  a  perfect  and  upright  heart,  and  done  that  which 
is  good  in  thy  sight  5"  or  with  the  apostle  Paul :  "  I 
have  finished  my  course,  I  have  fought  the  good  fight^ 
I  have  kept  tlie  faith,  hencefortli  there  is  laid  up  for 
me  a  croAvn  of  righteousness,  which  the  Lord  will  give 
me  in  that  day.  For  blessed  are  the  dead  who  die  in 
the  liord,  for  they  rest  from  their  labors  and  their 
works  do  follow  them." 

Let  our  lives  then,  which  we  live  in  the  body  be  such 
a  laborious  service  of  our  God  and  generation  as  will 
give  us  a  comfortable  prospect  beyond  the  grave,  of  en- 
tering upon  that  rest  which  remains  for  the  people  of 
C^od,     Let  us  make  those  good  works  our  principal 


death;  its  natffe  and  consequences.   411, 

study,  wbich  are  to  the  praise  and  gioiy  of  God,  and 
which  shall  follow  us  into  the  iiivisihle  world,  and  there 
be  the  evidences  of  our  heing  the  disciples  of  Jesus 
Christ  and  consequently  of  our  title  to  his  promised  re- 
ward. Let  us  live  the  life,  if  Me  hope  to  die  the  death 
ef  the  righteous.  Let  us  abound  in  those  good  fruits 
wlierehy  our  heavenly  father  is  gloriiied,  if  we  expect 
that  he  would  administer  to  us  an  abundant  entrance 
into  his  heavenly  kingdom.  For  nothing  short  of  this 
can  give  us  any  solid  and  scriptural  foundation  of  hope 
for  the  time  to  come.  Be  not  deceived,  God  is  not 
mocked  ;  "  whatsoever  a  man  soweth,  that  shall  he  also 
reap.  If  we  spw  tg  the  flesh,  we  shall  of  the  flesh  reap 
corruption  ;  but  if  we  sow  to  the  spirit,  we  shall  of  the 
spirit  reap  life  everlasting.*'  "\Vould  to  God  this  were 
more  attentively  considered  by  mankind,  so  many  of 
whom  delude  themselves  with  the  presumptuous  hopes 
fvf  reigning  with  Christ  in  glory,  although  they  have  ne- 
ver enlisted  under  his  banner,  nor  fought  the  good  flght 
of  faith.  Contrary  to  the  express  declarations  of  the 
gospel,  they  hope  to  be  admitted  into  heaven  at  the 
close  of  a  wicked  life,  Avhen  they  haye  nothing  to  plead, 
but  that  they  have  embezzled  their  master's  money  and 
buried  his  talent  in  a  napkin,  O !  how  melancholy  must 
their  disappointment  be,  when  they  shall  find,  that  it 
is  their  Lord's  unalterable  resolution,  to  bring  forth 
such  slothful  and  unfaithful  servants  to  slay  them  in  his 
presence,  cutting  them  asunder  and  casting  them  into 
outer  darkness.  If  we  would  then  entertain  a  rational 
hope  in  death  of  passing  into  life  eternal,  let  us  keep  the 
commandments  ;   let  us  endeavour  to  be  faithful  until 


41^    DEATH  ;  ITS  NATURE  AND  CONSEqUENCES. 

death,  adorning  the  doctrines  of  God  our  Saviour  in  all 
things,  that  we  may  ohtain  a  crown  of  right^usness 
and  life. 


THE  END. 


ERRATA, 

At  the  head  of  pages  276,  277,  278,  279,  280,  for  «  Receive 
not  the  grace  of  God  in  vain**  read  "  We  are  the  temples  of  God*' 


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